The Vatican

The Pope at the Angelus: "Humility is Mary's secret".

Pope Francis commented on the humility of the Virgin Mary during the Angelus on Assumption Sunday, as a virtue by which God looked upon her.

David Fernández Alonso-August 15, 2021-Reading time: 3 minutes

Pope Francis, on this Sunday, the Solemnity of the Assumption of the Blessed Virgin Mary into Heaven, dwelt on the Magnificat, which highlights the Gospel passage of the Mass. "This song of praise," he began after praying the Angelus while leaning out of the window in St. Peter's Square, "is like a 'photograph' of the Mother of God. Mary 'rejoices in God, because she has looked upon the humility of his servant' (cf. Lc 1,47-48)".

"Humility is Mary's secret," the Pope emphasized. "It is humility that attracted God's gaze to her. The human eye seeks greatness and is dazzled by what is ostentatious. God, on the other hand, does not look at appearances, but at the heart (cf. 1 Sam 16:7) and loves humility. Today, looking at Mary Assunta, we can say that humility is the way that leads to Heaven. The word "humility" comes from the Latin word "humildad". humuswhich means "earth". It is paradoxical: to reach the heights, Heaven, it is necessary to remain low, like the earth. Jesus teaches: "He who humbles himself will be exalted" (Lc 14,11). God does not exalt us by our gifts, riches or abilities, but by humility. God raises up those who humble themselves, those who serve. In fact, Mary does not ascribe to herself anything other than the "title" of servant: she is "the handmaid of the Lord" (Lc 1,38). She says nothing more about herself, she seeks nothing more for herself.

"So," he continued, "today we can ask ourselves: how is my humility? Do I seek to be recognized by others, to assert myself and be praised, or do I think about serving? Do I know how to listen, like Mary, or do I just want to talk and receive attention? Do I know how to be silent, like Mary, or am I always chattering? Do I know how to take a step back, defuse fights and arguments, or am I just trying to stand out?"

"Mary, in her littleness, first conquers the heavens. The secret of her success lies precisely in recognizing herself as small, needy. With God, only he who recognizes himself as nothing is capable of receiving everything. Only he who empties himself is filled by Him. And Mary is "full of grace" (v. 28) precisely because of her humility. For us too, humility is the starting point, the beginning of our faith. It is essential to be poor in spirit, that is, in need of God. He who is full of himself gives no room to God, but he who remains humble enables the Lord to accomplish great things (cf. v. 49)".

Alluding to classical Italian literature, the Pope commented that "the poet Dante refers to the Virgin Mary as "humble and higher than a creature" (Paradise XXXIII, 2). It is beautiful to think that the most humble and elevated creature in history, the first to conquer the heavens with her whole being, body and soul, spent her life mostly indoors, in the ordinary. The days of the Full of Grace were not very impressive. They often followed one another just the same, in silence: outwardly, nothing extraordinary. But the gaze of God always remained upon her, admiring her humility, her availability, the beauty of her heart, never touched by sin".

"This is a great message of hope for us; for you, who live the same exhausting and often difficult journeys. Mary reminds you today that God also calls you to this destiny of glory. These are not pretty words. It is not a contrived happy ending, a pious illusion or a false consolation. No, it is pure reality, living and true as the Virgin Assumed into Heaven. Let us celebrate her today with the love of children, animated by the hope of one day being with her in Heaven".

Finally, Francis concluded by saying that now "let us pray to her, so that she may accompany us on the road that leads from Earth to Heaven. May she remind us that the secret of the journey is contained in the word humility. And that littleness and service are the secrets to reach the goal".

Read more
Latin America

"Popular devotion is the way in which the Church opens itself to the culture of each region, and Our Lady is the matrix."

Omnes interviews Federico Enrique Lanati, Argentine writer, on the popular devotion to the Virgin, expression of a religiosity where the people of God manifest their faith and culture.

Marcelo Barrionuevo-August 15, 2021-Reading time: 5 minutes

On the occasion of the feast of the Assumption of the Virgin Mary, Omnes offers an interview to Federico Enrique Lanati, writer of "Fiestas Religiosas del Norte Argentino y Luján", about the place and importance of the Virgin Mary in the devotion of Northern Argentina. We know that popular piety is something innate in the identity of all the peoples of the world. They are expressions of a religiosity where the people of God manifest their faith and culture. It is the sensum fidelium of popular faith and there God is manifested.

We share this experience from the land of the Pope and in tune with our identity as believing peoples who manifest their faith through the experience of their people.

What motivated you to work on the topic of Religiosity in Northern Argentina?

I was impressed to participate in the spirituality of the people of the small mountain villages, lost in deep Argentina, who live the faith in a different way, that goes beyond knowing and trying to fulfill the commandments, to pray the known prayers, to participate in the weekly mass. They manifest their feelings towards Jesus Christ Crucified, the Virgin Mary and the patron saints, as something very important in their lives: they ask them in their prayers, they thank them, they accompany them, they are present, and they do it with joy, in a well organized community, offering their music, their dances, their colorfulness, their signs that they proudly manifest, and that they know how to transmit it from grandparents, to parents and children. 

What place does Our Lady occupy in people's piety? How can we distinguish the elements and characteristics of love for Our Lady according to the different devotions?

The figure of the "mamita" is the main one. I would dare to say that maybe she is as important as Jesus Christ for them. They recognize that a mother is always by their side, that whatever you ask of her, she will intercede before God, and he will grant it, because "you can't say no" to a mother.

The hundreds of invocations show that Our Lady is close to every place, in every occasion, accompanying them and bringing them closer to Jesus Christ. 

Is it possible to think of mixed elements of ancestral and Christian cultures as a mixture in the manifestations of faith?

Some call it syncretism, I prefer to follow the beloved Bishop José Demetrio Jiménez (who died a few days after he participated in the 50th anniversary of the Prelature of Cafayate, in honor of the Virgin of the Rosary, on October 7, 2019), who calls it "cultural symbiosis and mestizo imaginary. It is a conjunction, an encounter of both cultures, which continues to be dynamic year after year, and which makes that, as our Pope Francis says in Evangelii Gaudium, "the people evangelizes the people and is inspired by the Holy Spirit".

Pope Francis has put in value, for the whole universal Church, what was insinuated in the Second Vatican Council, St. John Paul II and Benedict XVI with more force and especially in Latin America that adopted with force in the meetings of the bishops in Puebla and Aparecida, being a gift that is made in new forms of evangelization and of a Church going out, that recognizes that in all the communities it can relate in a different way with God and that enriches the faith of the Church, feeling it closer to the daily life of the local communities.

What is the importance of religiosity and love for the Virgin in the cultural identity of the North, about what St. John Paul II said, that "a faith that has not become a culture is a faith that is not mature and fulfilled"??

The Virgin is superlative in the cultural identity of the north, of all Argentina and South America (of the 33 celebrations that I participated during 15 years, 19 celebrations are about the Virgin in her different invocations and in the book are reflected the celebrations of the Patroness of Argentina, the Virgin of Lujan, among others). 

What would you ask pastors about how to keep this faith experience alive and what the Church should improve on??

I would suggest that they intensify their presence in each patronal feast of their province and join in those feast days. And those who still do not participate enough, let them see that this style of faith is what brings them closer to the faithful, who do not always participate in the liturgy of the Church in an assiduous way, but in a sporadic way. The inculturation of the Gospel, the popular piety expresses the purest feelings, then it should never be despised, and should lead us to the Eucharist, to the sacraments, for it also the bishops should strengthen the pastoral of Shrines. 

You have been President of the Federation of Chambers of Tourism of the Argentine Republic (FEDECATUR) and you are currently vice-president of the Argentine Commission of Religious Tourism. How do you relate Religious Tourism and the evangelizing dimension? Is the Church working on this?

Religious tourism is considered a facet of cultural tourism. Distinct from the visits to sanctuaries and pilgrimages, in which they participate specifically to make spiritual contact with God, and that according to statistics from 2010 were 300 million people, a figure widely surpassed in subsequent years (although in pandemic has moved to virtual presence). The evangelizing dimension is very important, apart from the visit and knowledge of the heritage and art of the Church around the world, many conversions are seen, it facilitates the use of free time to reflect. This time must be taken advantage of, and we must have guides and specific personnel in each place so that they know how to make this spiritual dimension of the human being be appreciated.

The Church participates in the Argentine Commission of Religious Tourism through its representative of the "Episcopal Commission of Migrants and Itinerant People", or better known as "Pastoral of Religious Tourism", being present in 22 dioceses.

We cannot deny that modern culture is more secularized, do you see hope in Popular Piety?

Popular devotion, popular religiosity, popular spirituality as Pope Francis calls it, is the way in which the Church opens up to the culture of each region. It is no longer conceivable that a single way of living the faith is imparted from Rome, as it was for centuries. Today's openness is and will be more and more a source of approaching the human being to God, the Virgin and the Saints, an unbeatable way to revert secularism and relativism. In fact, South America is the best example. The people, with the help of their pastors, tend to show that man, a religious being in the great majority in the world, needs to be closer and in his own way to our Creator. 

Finally, today we are celebrating a great feast of Our Lady. the Virgin Mary in Argentina, and what was your experience in your travels?

Our Pope Francis said: "If you want to know who Mary is? Ask the theologian, but if you want to know how to love Mary? Ask the people. The people will tell you how to love, how to love the mother."

The Virgin Mary is in the first place the mother of the missionary people, she is always there, each one of us are her children, her brothers and sisters. She is my mother "the only one with whom I can cry". She is the great missionary.

As Father Enrique Bianchi said, the Virgin is in the DNA of the people of South America. God is aware of the emotional charge of a mother, mother on earth and in heaven. She is the matrix of popular piety.

I experienced this in small towns at almost 4000 meters of altitude, with thousands and thousands of pilgrims, going down from the "Virgen de Copacabana de Punta Corral" during Holy Week to Tilcara and Tumbaya, with dozens of sikuris bands accompanying the Virgin with their music; or walking during cold days and nights hundreds of kilometers from Cachi to Salta for the Virgin and the Lord of Milagro, with great sacrifice and joy, or in processions in all the big capital cities honoring their Patroness. As Cardinal and Archbishop Emeritus of Tucumán Luis Héctor Villalba, Cardinal and Archbishop Emeritus of Tucumán Luis Héctor Villalba says in the prologue of the book "Fiestas Religiosas del Norte Argentino y Luján", "our people make massive pilgrimages to the Marian sanctuaries: "Our Lady of the Valley" in Catamarca, "Lord and Virgin of the Miracle in Salta" (where 800 thousand people renew the pact of Fidelity annually), "Our Lady of Mercy" in Tucumán, "Our Lady of Itatí" in Corrientes, "Our Lady of Luján" in Buenos Aires (where Pope Francis went dozens of times), "Nuestra Señora de la Candelaria" and "Nuestra Señora del Rosario de Río Blanco y Paypáya" in Jujuy, "Nuestra Señora del Carmen" and "Nuestra Señora de Huachana" in Santiago del Estero, expressing their deep devotion and love to the Virgin".

The authorMarcelo Barrionuevo

The World

Eine spirituelle Schlagader durch Österreich (die Jakobswege)

A well-marked and well-designed pilgrimage route runs almost 800 kilometers from the easternmost west (Wolfsthal) to the westernmost west (Feldkirch) through Austria. 

Alfred Berghammer-August 14, 2021-Reading time: 4 minutes

A well-designed and well marked pilgrimage route runs for almost 800 kilometers from the far east (Wolfsthal) to the far west (Feldkirch) through Austria. In this uppermost part of the Jakobswegs - like the formation of the feiner Adern - the single mountain passes are the only ones to be found. This is where the Jakobsweg Burgenland, where a variant of the Hungarian Jakobsweges is born. From the north comes the Jakobsweg Weinviertel. From Böhmen you reach the Jakobsweg Oberes Mühlviertel and from Bayern the Hauptast. From the south, the southern Austrian Jakobsweg, which runs through Graz, Slowenia, Kärnten, Osttirol and South Tyrol, is located in Innsbruck.

Bild 1: Stift Göttweig

How do I come to the conclusion that it is a spiritual journey? Ich meine damit gar gar nicht die Wirkungen, die ein Pilgerweg in Bezug auf Stille, Kontemplation und Nachsinnen über das eigene Leben in jedem Wanderer entfaltet, selbst wenn er (noch) nicht zu den Glaubenden gehört. The pearls of the earth are often the same, including many of the most famous and most representative Austrian pilgrims. I would like to point out that their number is very large. The first point of the journey is the Stephansdom in Vienna, which is always again being presented as an Austrian National Heritage site. The Pilger or the Pilgerin will also visit a large number of the most beautiful Austrian cities, such as Göttweig and Herzogenburg in Lower Austria, St. Florian and Lambach in Upper Austria or Fiecht and Stams in Tyrol. These Klöster and other historic houses also provide Pilgern Pilgerzimmer with their Pilgerzimmer rooms. You will always be able to reach the most beautiful mountain huts, here again - just for example - Maria Taferl in Niederösterreich, Maria Plain in Salzburg or the Georgenberg in Tyrol. 

In addition, many communities are looking for the most beautiful beaches along the way. As an example, I would like to mention the route from Gnadenwald to Hall in Tyrol with its many beautiful mountains and sinkholes. Einer davon sei hier angeführt, weil er ermutigen könnte, sich auf den Jakobsweg zu begeben: "Glücklich die hungern und dürsten nach einem sinnerfüllten Leben, ihr Hunger und Durst wird gestillt werden. Wenn Sie immer das tun, was sie immer schon getan haben, werden sie immer das bekommen, was Sie immer schon bekommen haben" (Paul Watzlawick). Soweit zu den spirituellen Aspekten, die keinen Wanderer auf diesem Jakobsweg völlig unberührt lassen werden. 

However, the description of the Austrian Jakobswegs would be more or less unacceptable if I did not know about the beauty of the landscapes in the mountains: Es beginnt bei den Donauauen bei Hainburg, führt durch die Kaiserstadt Wien über den Wienerwald und inmitten des Weltkulturerbes Wachau der Donau aufwärts nach Linz. After reaching the outskirts of the beautiful Upper Austrian Hügelland, you reach one of the most beautiful cities in the world, Salzburg. After a visit to the Bay of Bavaria's Rupertiwinkels, you will find yourself in the middle of the unique landscape of the Wilden Kaisers in the inner city. At the right, at the left and at the right, above the relevant Talsohle, the Pilger and the Pilgerin flussaufwärts. Nahezu in the background trifft er oder sie auf beschauliche Kapellen, prachtvolle Kirchen, Burgen und Schlösser sowie sehenswerte Dörfer und Städte. Das sogenannte "Heilige Land Tirol" wird seinem Ruf gerecht seinem Ruf, weil so viele Wallfahrtsorte durchwandert werden, die den Pilgernden ihre eindrucksvolle Geschichte erzählen erzählen. High above the Pilgerweg are the high Tyrolean forests. When the Inn reaches its starting point in the direction of Switzerland, it is necessary to cross the Arlberg to reach the only named pass of the Austrian Jakobswegs, so that you do not have to travel on public roads for this stage. The Pilgerweg continues through the beautiful Voralpenlandschaft Vorarlbergs, and in Feldkirch you will cross the border to Liechtenstein or Switzerland.

Bild 2: Oberinntal

Ich bin den österreichischen Jakobsweg von Ost nach West zu verschiedenen Zeiten gegangen. I am piloting through Germany in the hit of the autumn. The Inntal lasted two months, the first time in March on my way from Salzburg to Santiago de Compostella over three months. Der Arlberg war zu dieser Zeit noch tief verschneit und von Lawinengefahr bedroht. With the help of tour operators, who I had to stop there at a different destination, I was able to overlook this pass well. The second time I wandered in Tyrol in May and was fascinated by the beauty of the landscape and the scenery. After all, while still on the mountains, the flowers in the sun shine in the sunshine, the blues and mushrooms in their original practice in the valley. From my first Jakobsweg - right after my retirement - I also know the Via Jacobi in Switzerland, the Via Gebennensis and the Via Podiensis in France, the Camino Norte and the Camino Primitivo in Spain. For about two years I have known the Camino Frances in Spain. My experiences and impressions from my Jakobswegen have been kept in the woods. In view of the different Jakobswege, I must admit that the Austrian Jakobsweg does not always return to its original beauty and attractiveness. 

Anyone who is once on the Jakobsweg has - even after taking into account the different strains and conditions of the landscape - so much experience of the landscape and spiritual depth that the feeling of being back on the path remains in the heart of the landscape. Geweckt wird diese Sehnsucht vor allem immer dann, wenn man in seiner unmittelbaren Heimat, wie bei bei mir in Salzburg - auf einen Wegweiser oder ein Hinweisschild zum Jakobsweg trifft. Dabei wird einem bewusst, dass es, von diesem Ort ausgehend, einen gut beschilderten Weg gibt, der über tausende Kilometer unmittelbar zum Grab des Hl. Jakobus in Santiago de Compostella führt. Ultreia!

The authorAlfred Berghammer

The World

A spiritual artery through Austria: the Pilgrims' Roads to Santiago de Compostela

The roads to Santiago cross Europe from distant places, to converge in some main axes and lead to the tomb of the Apostle in Compostela. Omnes readers are already familiar with those that pass through Sweden, Germany and France. In this article, Dr. Alfred Berghammer presents the roads in Austria, of which he is an expert.

Alfred Berghammer-August 14, 2021-Reading time: 5 minutes

PREVIOUS NOTE: The original German text can be read as follows here. The Spanish version has been edited by Alfonso Riobó.

A well-described and well-marked pilgrimage route stretches for almost 800 kilometers across Austria, from its eastern end (Wolfsthal) to the western end (Feldkirch). Like the branching of fine veins, the various tributaries flow into this main branch of the Way of St. James. Among them is the Burgenland Way of St. James, into which a variant of the Hungarian Way of St. James has previously converged. From the north comes the Weinviertel Way of St. James. From Bohemia and Baivera the main branch is reached by the Oberes Mühlviertel Way of St. James. From the south, near Innsbruck, the South Austrian Way of St. James leads to Slovenia, Carinthia, East Tyrol and South Tyrol.

The monastery of Göttweig. ©Alfred Berghammer

The "pearls" of the road

How do I arrive at the statement that it is a spiritual artery? I am not referring to the effects that a pilgrimage path has on every walker in terms of silence, contemplation and reflection on one's own life, even if one does not (yet) count oneself among the faithful. I am referring rather to the pearls of the road, i.e. to many of the most famous and outstanding shrines in Austria. I mention them only by way of example, for their number is very great. 

The first highlight of the Camino is St. Stephen's Cathedral in Vienna, which is also repeatedly referred to as Austria's national shrine. The pilgrim then visits a selection of the most beautiful monasteries in Austria, such as Göttweig and Herzogenburg in Lower Austria, St. Florian and Lambach in Upper Austria, or Fiecht and Stams in Tyrol. These monasteries and other spiritual houses are happy to make their pilgrim rooms available to hikers. Again and again one comes across impressive shrines, of which I name here - again only as an example - Maria Taferl in Lower Austria, Maria Plain in Salzburg or Georgenberg in Tirol. 

In addition, many localities strive to offer pilgrims passing through them valuable reflections for the Camino, with the help of boards and images. As an example, I would like to mention the section of the Camino from Gnadenwald to Hall in Tyrol, with several beautiful thoughts and sayings. I will mention one of them here, because it might encourage people to undertake the Camino de Santiago: "Happy are those who hunger and thirst for a meaningful life, for their hunger and thirst will be satisfied. If you always do what you have always done, you will always get what you have always gotten" (Paul Watzlawick). So much for the spiritual aspects, which will not leave any hiker on this Camino de Santiago indifferent.

Stunning landscapes

However, the description of the Austrian Way of St. James would be more than incomplete if I did not also stop to delight in the beauty of the landscapes. 

It starts in the Danube meadows near Hainburg, drives through the imperial city of Vienna, through the Viennese forest (the Wienerwald) and up the Danube, through the world cultural heritage of the Wachau, to Linz.

After passing through the charming hilly region of Upper Austria, you reach one of the most beautiful cities in the world, Salzburg. After crossing the Bavarian border region of Rupertiwinkel, the route leads along the impressive Wilder Kaiser mountain range to the Inn Valley. Sometimes to the right, sometimes to the left, the pilgrim and pilgrimess walk upstream above the busy valley floor. Almost every hour they encounter secluded chapels, magnificent churches, castles and palaces, as well as villages and towns worth seeing. The so-called "holy land of Tyrol" lives up to its reputation, because you pass many pilgrimage sites that tell pilgrims their impressive stories. High above the pilgrimage route greet the high Tyrolean mountains.

When the Inn turns towards its source, in the direction of Switzerland, it is time to cross the Arlberg, the only major mountain pass on the Austrian Way of St. James, unless you prefer to switch to public transport for this stage. Finally, the pilgrimage route crosses the beautiful foothills of the Vorarlberg Alps before crossing the border at Feldkirch in the direction of Liechtenstein or Switzerland.

The upper Inn valley. ©Alfred Berghammer

I have walked the Austrian Way of St. James from east to west on several occasions. I went on pilgrimage through Lower Austria in the heat of early summer. I passed through the Inn Valley twice, the first time in March, walking from Salzburg to Santiago de Compostela for a total of three months. At that time, the Arlberg was still covered in deep snow and threatened by avalanches. However, with the help of cross-country skis, which I had deposited there on another occasion, I was able to overcome this pass with ease. The second time I hiked in the Tyrol in May, I was amazed by the splendor of the colors and the beauty of the landscape. While the spruce fields in the mountains were still shining in the sun, in the valley flowers and shrubs were blooming in their lush splendor. 

From my first Camino de Santiago - just after my retirement - however, I also know the Via Jacobi in Switzerland, the Via Gebennensis and the Via Podiensis in France, the Camino Norte and the Primitivo in Spain. About two years ago, I also knew the French Way in Spain. I have collected in books my experiences and impressions of my Camino de Santiago. Comparing the different routes of the Camino de Santiago, I can say that the Austrian Camino de Santiago, in terms of attractiveness and beauty, does not lag at all behind its even more famous siblings.

A longing in the heart

Anyone who has walked the Camino de Santiago has seen so much scenic beauty and experienced so much spiritual depth - even taking into account the hardships and privations he or she may have experienced - that the longing to set out again remains in the heart. This longing is awakened, above all, when one finds a signpost or a sign of the Camino de Santiago in one's immediate surroundings, as happens, in my case, in Salzburg. Then one realizes that there is a well-marked road that starts from that place and leads for thousands of kilometers directly to the tomb of St. James of Compostela. Ultreia!

The authorAlfred Berghammer

Education

Living the experience of St. Francis of Assisi in the 21st century

A small community of Poor Clare sisters has embarked on the adventure of spiritually revitalizing the emblematic monastery of Santa Clara, with the help of two hundred and fifty young people who have discovered that there is greater happiness in 'giving' than in 'receiving'.

Javier Segura-August 13, 2021-Reading time: 4 minutes

The monastery of Santa Clara in the Biscayan town of Orduña had been closed for twenty years since the previous community of sisters had to leave it due to lack of vocations. The history of this 15th century building seemed doomed, like so many others, to ruin or to become a national parador. But neither ruin nor the hotel business would be the final destiny of this centenary place. A new community of Poor Clare sisters once again felt the Lord's call and set out on the adventure of filling this emblematic place with spiritual life.

The word adventure pretty well describes the action these few sisters embarked on. Something that, in any case, was not new to them. A few years earlier they had already refloated the monastery of Belorado, in Burgos, and now they felt the call of the Church and of the Lord to embark on this new mission. A community of five or six sisters could go to the Basque lands and start up the old monastery of St. Clare. These poor sisters heard again the ancient cry of the Christ of San Damiano to Francis, 'rebuild my Church, which threatens ruins'. Literally.

With the help of young people

The work was becoming enormous. To start up a monastery of great dimensions, abandoned for twenty years, was something that was beyond these women. But it was precisely the need that set in motion the engine of solidarity, and two hundred and fifty young people came to Orduña this summer to lend a hand to these sisters. They have come from a wide variety of backgrounds. They have been working there from Religion students from public high schools with their teachers, to a parish in the Madrid neighborhood of Villaverde, the Archbishop's College of Madrid, seminarians, or members of various ecclesial movements such as the John Paul II Group or the Militia of St. Mary. All with a common denominator, a great desire to help and little experience in manual labor. Because it goes without saying that these boys and girls of the digital era had never picked up a hoe with their hands (a what?), a pickaxe, a shovel or even a broom.

But this has been the first great learning experience for these young people. The value of manual labor. Getting tired, sweating, enduring the heat of the sun, getting calluses on your hands... it has been a new experience that can teach them a lot for life. Perhaps there is no better way to cultivate resilience, as they say today, than to spend hours in the sun removing nettles with a hoe. Especially if you do it in shorts.

The Franciscan ideal

Another great lesson received by these young people was to be able to share life with the sisters, to know first hand contemplatives who dedicate their whole lives to pray, to talk with God. The questions that arose for the young people could be asked directly to the sisters, and thus share with them their concerns. Because these young people came to the monastery with a desire to help, but also with many wounds and questions in their hearts. And they needed to open up to someone who could listen to them. The Franciscan ideal, the life experience of St. Clare, was incarnated in these women and became wisdom for the young people of today. Poverty and austerity, the desire for fraternity, care for nature, the call to mission, rebuilding one's own life and the whole of society... these were not stories of the past but urgent demands of our hearts, the needs of today's world.

With one of the groups was a Catholic film director, Francisco Campos, director of films such as "El Rocío es compartir", "El colibrí" and "Jesucristo vive". At one point I wondered if it is easy to find many young people willing to live like this: get up early, sleep on the floor, work hard, go to bed early to be able to perform the next day .... and on top of that pay for it! When he told me this, I could not help but remember two young people from a high school in Móstoles who told me that it was the best plan they had ever been offered. 

Perhaps the venerable Jesuit Tomás Morales was right when he said that "if you ask little of a young person, he gives nothing; if you ask a lot of him, he gives everything". In reality, I think that many more young people would respond to a call like this, to give their time for others, if there were adults, educators, who dared to make them the proposal. And who would be willing to live with them, working side by side, these days. Because no one can propose something if one is not willing to live it oneself. It would simply not be credible.

Fresh air

The final result has been greater than we initially expected. A lot of progress has been made in cleaning up the walls and removing weeds... although there is still much to be done, of course. But, above all, these young people have been able to relive the spirit of St. Francis of Assisi. And as if it were a sign, a fresh air was breathed these days in Orduña. These young people have managed to bring life and hope to all of us who have passed through the monastery of St. Clare. Looking at them we could not help but remember Francis at San Damiano rebuilding a small hermitage materially, but beginning to rebuild the Church of Christ by returning to the roots of the Gospel lived without glosses.

In the midst of a worldwide pandemic, in a world that is looking for a new beginning, that needs to be rebuilt in its relationships, from its own foundations, these young people show us the path we can take. To allow ourselves to be challenged by Christ himself and by the needs of our brothers and sisters, to seek God's friends with whom we can share our lives, to get down to work without making big speeches, simply.

And for educators, the great call to continue believing in young people, because in the heart of today's young people there continues to beat a call to heroism, to generosity, to selfless dedication. Yes, this is the great challenge for educators. To believe in young people, as God believed in Francis when he was still a boy, as God has believed in these two hundred and fifty young people who have come to Orduña this summer.

Gospel

Gospel miracles: the second multiplication of the loaves and fishes

The author analyzes some aspects of the second multiplication of the loaves and fishes reported by the evangelists Matthew and Mark.

Alfonso Sánchez de Lamadrid Rey-August 12, 2021-Reading time: 6 minutes

I have previously written about the first multiplication of the loaves and fishes. In this paper, as a continuation, we study the second multiplication. The graphs and bibliography are common to both articles.

One multiplication for the Jews and one for the Greeks

While the first multiplication is narrated in the four Gospels (Mt 14:15-21; Mk 6:35-44; Lk 9:12-17 and Jn 6:5-13), the second multiplication is narrated only by Matthew and Mark (Mt 15:32-39 and Mk 8:1-10). The resemblance between the two accounts has caused some authors to discuss whether there really was a second miracle of multiplication of loaves and fishes, but what almost all agree on is that while the first account is preferably addressed to the Jews, the second was addressed to the pagans or Gentiles, for "...".some of them are from afar" (Mk 8:2)..

Why were there two multiplications and not one repeated (and adapted) twice?

As we have already said some commentators claim that the second multiplication is a re-adaptation for the Gentiles of a single event, that there was only one multiplication and not two. Their argument would be that both accounts are very similar. Although they recognize the differences between them, they argue that these are secondary, for the adaptation to the Gentiles. But we find the same logic of Jesus' openness to the pagan world in the whole journey outside the territory of Israel, and, then, the same would have to be said of everything that happened in Mark and Matthew in the land of the pagans (Tyre and Sidon).

If anything is clear in this journey of Jesus through the land of the Gentiles, it is that the Kingdom of God is not the monopoly of a few. Although the time had not yet come to bring the Good News to the pagans, Jesus ventures into a foreign land and there too he demonstrates God's power over sickness and goes out to meet human needs (Mt 15:21-28 and 15:32-39), anticipating the moment when "the bread of the children" (Mk 15:32-39), anticipating the moment when "the bread of the children" (Mk 15:21-28 and 15:32-39) would be given to the Gentiles (Mk 15:32-39). 7, 27, Syrian-Phoenician woman) would be shared by all.

It will also be during this trip, this time in Caesarea Philippi, also in pagan territory, when the profession of faith of Peter, who is like the key to the whole Gospel of Mark. This Apostle, spokesman for the others, recognizes him as "the Messiah" (Mk. 8. 29), that is, the "Christ", the "Anointed One" of God par excellence. And, let us not forget, this takes place in pagan territory.

However, one of the most important evidences that they are two different facts is in Mt 16:5-12, when the Master reproaches his disciples: "The disciples, passing over to the other side, had forgotten to take loaves (...) They were talking among themselves, saying, 'We have not brought any loaves'". Do you not yet understand, nor do you remember the five loaves of the 5,000 men, and how many baskets you took up, nor the seven loaves of the 4,000, and how many baskets you took up?"

Mk 8:14-21 also reproaches us: "They had forgotten to take bread, and had no more than one loaf of bread with them in the boat. (...) Do you not remember when I broke the five loaves for the 5,000? How many baskets full of fragments did you gather?" "Twelve," they say to him. "And when I broke the seven among the 4,000, how many baskets full of pieces did you gather?" They say to him, "Seven."". This proves that two different multiplications occurred. The disciples' attitude of forgetfulness seems inexplicable to us. But let's face it, we are forgetful when it comes to remembering God's goodness. Such is our nature, we are distrustful. 

Differences between the accounts of Matthew and Mark

When we compare the differences between the two accounts, Mark's account places us before a more human and closer Jesus than Matthew's, with numerous manifestations: it describes him surrounded by the people: "being again surrounded by a great multitude who had nothing to eat, he called the disciples"; and knowing details: "and some of them are from afar." Think of their families ('their homes').

Mark is seen to be more natural than Matthew, and even improvising, as if at the end he remembered that there were also some little fishes, he adds: "They had a few little fishes, and, giving thanks, he said that they should serve them also". The apostles' mission of service is also further emphasized: "that they might serve them, and they served them to the multitude."

Another detail about the number of those who ate: Matthew is more precise: "Those who ate were four thousand men, not counting the women and children". Mark only says generically that: "There were about four thousand".

On the place of the multiplication of the loaves and fishes

Although there is no agreement about where to place the miracle, it seems to us, together with some scholars, that after leaving the area of Tyre and Sidon (Mk 7:31 and Mt 15:29), Jesus goes towards the eastern part of the lake. In fact, Matthew says just before the miracle in Mt 15:31: "The crowds marveled (...) and glorified the God of Israel"; that is, they do not seem to be Israelites, thus suggesting that it is a Gentile area. Mark 7:31 specifies a little more: "Leaving again the borders of Tyre, he went through Sidon toward the Sea of Galilee, passing through the borders of Decapolis," which, as we know, is east of the lake and is mostly Gentile. 

These narratives are consistent with the location indicated by the tradition, which is in the ancient Decapolis route passing by the lake, and is known as the Tel Hadar. Jesus comes from the north, and this is the first settlement with a port on the east side of the lake. Today, the archaeological remains of the ancient port and a monument with inscriptions and drawings alluding to the miracle are found here (Figure 5). 

Figure 5. Monument with loaves and fishes in Tel Hadar. 

As a second option, some preliminary results from the remains of a 5th century Byzantine church have been recently presented-in 2019-called burned churchArchaeological remains indicate that the roof collapsed and burned in an earthquake in the 8th century.

This church is located on a hill very close to the shore of the lake, in Hippos, about 10 kilometers south of Tel-Hadar. It has mosaics that may be allusive to Jesus' miracles of multiplication of loaves and fishes, such as fish and baskets with loaves (Figure 6).

Figure 6. One of the mosaics of the burned church of Hipos.

About the destination after multiplication

After feeding the four thousand, Jesus sailed across the Sea of Galilee and entered the region of Magadan (Mt 15:39). In the Gospel of St. Mark, Dalmanuta appears instead of Magadan (Mk 8:10). The two places (studying the different variants) remain unknown. 

Today some scholars have sought to identify Magadan as Magdala (on the western shore of the lake and north of Tiberias), the birthplace of Mary Magdalene. While other writers suggest that Magadan would be the modern Mejdel, also west of the Sea of Galilee. 

Magadan o Dalmanuta They are not mentioned again in the Gospel. And neither do they appear again in the ancient literature that we know, there is no mention of a place called like that in antiquity. Could Magadan and Dalmanuta not be alternative names for Magdala? The experts do not agree, but it is necessary to recognize that there are reasons to think about Magdala.

Fish species

As explained by Nun (1989) y Pixner (1992), in the second multiplication of loaves and fishes, Matthew's text specifies that Jesus multiplied "a few small fish" (15:34) and Mark's "a few small fish" (8:7). The original of the two gospels uses the same Greek word ichthýdiatextually small fish. Therefore, we assume that it is the same species and conservation method as in the first multiplication, sardines from Lake GalileeMirogrex terraesanctaepreserved in salted fish.

Date

The two Gospels that narrate the two multiplications place it chronologically after that of the Galileans. The followers spend several days together with Jesus, so that it must have been summerIt was the last year of Jesus' earthly life, and therefore the year 29. It was the last year of Jesus' earthly life, and therefore the 29th year. As the two Gospel accounts indicate, they were able to collect 7 baskets of leftovers, probably using the empty baskets they used to carry the provisions for those days.

Acknowledgments

These explanations about the two multiplications of the loaves and fishes will be followed by others about some other miracles worked by the Lord around the Sea of Galilee. But, before continuing with the third text, I would like to thank the Dr. Nir Froymanhead of the Fisheries and Aquaculture Departments of the Ministry of Agriculture and Rural Development of Israel, fishing catch data and their collaboration at all times; to Francisco de Luis the realization of the maps (figure 1); a Rafael Sanz his assistance with the original Greek texts and to substantially modify the text on the second multiplication, and to Antonio del Cañizo critical reading of the manuscript. The table in Figure 3 is made by me, with data provided by the government of Israel.

    TO CONTINUE READING

      GIL, J.-GIL, E., "Tabgha: Church of the Multiplication," in Footprints of our Faith (https://saxum.org/es/visit/plan-your-trip-to-holy-land/in-the-footprints-of-our-faith/4a-edicion-extendida/ ), Jerusalem 2019, pp. 120-133.

      GONZÁLEZ-ECHEGARAY, J., Arqueología y Evangelios, Estella 1994.

      GONZÁLEZ-ECHEGARAY, J., Jesús en Galilea. Aproximación desde la arqueología, Estella 2000.

      LOFENDEL, L.-FRENKEL, R., The boat and the Sea of Galilee, Jerusalem-New York 2007.

      NUN, M., The sea of Galilee and its fishermen in the New Testament, Ein Gev 1989.

      PIXNER, B., With Jesus through Galilee according to the fifth Gospel, Rosh Pina 1992.

      TROCHE, F.D., Il sistema della pesca nel lago di Galilea al tempo di Gesù. Indagine sulla base dei papiri documentari e dei dati archeologici e letterari, Bologna 2015.

    The authorAlfonso Sánchez de Lamadrid Rey

    Priest and Doctor in Theology and Marine Sciences.

    Latin America

    Community and Justice: a different vision of human rights

    In Chile there is an NGO that since 2013 promotes and defends the vision of the Social Doctrine of the Church on human rights, from a realistic thinking and in fidelity to the Magisterium of the Church.

    Vincent Hargous-August 12, 2021-Reading time: 4 minutes

    In an increasingly secularized world, where the family is under attack and the inherent dignity of the human person is scorned, Community and Justice stands as an effort to defend what is good, true and beautiful, even if no one else does. 

    Defense of non-negotiable securities

    Community and Justice is a Chilean NGO that was born in 2013 to promote and defend the vision of the Social Doctrine of the Church on human rights, with special emphasis on the "non-negotiable values" spoken of by Benedict XVI, which today are under constant attack in the public sphere: life, family and freedom of Catholics and the Church. It is not a study center closed in theory - a very necessary work, but done by others - but an organization for the struggle at the forefront of the political and juridical arena against the dominant ideologies, contrary to faith and human nature. Its members, mostly young lawyers, are professionally dedicated to this cause, mainly through strategic litigation, legislative counseling and interest management in the National Congress.

    With nine years of history, thank God we have been able to position ourselves as a serious and professionally rigorous organization willing to be faithful to its principles without fear of "what people will say". The world of human rights is often seen as being captured by ideologies opposed to natural law and Christianity; Community and Justice represents an attempt to defend human rights as an expression of human dignity, from a realistic point of view and in fidelity to the Magisterium of the Church.

    Cristóbal Aguilera -who was coordinator of the Legislative Area and is currently a member of the Board of Directors- has said that our aim is "to denounce and confront injustices that today go unnoticed and are even claimed as individual rights. We see it as a way of seconding the words spoken by St. John Paul II -our patron- to the Chilean youth: "Christ is asking us not to remain indifferent to injustice, to commit ourselves responsibly to the construction of a more Christian society, a better society", with the certainty that -despite the challenges of our times- love always wins, even when it seems impossible, as the victory of the crucified Christ seemed impossible. 

    Trust in Providence

    The origins of the corporation, and we try to maintain that spirit, were marked by a blind trust in God's Providence on the part of those who had the opportunity to carry out this project with barely enough means to subsist. This is what the founder, now a member of the Board of Directors, Tomás Henríquez, tells us:

    "Once one month's salary had been saved -thanks to the contributions of the directors and our first donor, Professor Mario Correa Bascuñan-, the compromise adopted was that I would accept the task, in exchange for the directors donating from their own pockets the money to cover the following months, if I could not find funds on my own (...). As some know, the directors of Community and Justice have never had to resort to their own funds for the survival of the Corporation since that time. From that day forward, we have never lacked to pay a fair salary to all those who have had the courage and generosity to work here.".

    Although throughout our history we have gone through many failures -in human eyes-, such as the approval of abortion on three grounds, Community and Justice has contributed in more than one initiative oriented to the common good. For example, the influence of our Legislative Area was decisive in the rejection of the comprehensive sex education bill -which made mandatory a single model of sex education "secular and non-sexist" from kindergarten level, even against the will of parents-; also key was the joint effort of the legislative and judicial teams to declare the unconstitutionality of some articles of the bill on guarantees for children, which violated the preferential right and duty of parents to educate their children.

    With international relevance

    We have also participated in several cases of great international relevance, some of them in the Inter-American Human Rights System, as in the case of the Uruguayan Jacqueline Grosso, who was unable to recover the body of her daughter, who died in a non-consensual abortion and was considered biological waste. Recently, we had the opportunity to be the only NGO in the world to participate, as the only one in the world to participate, as amicus curiae of the U.S. Supreme Court, along with 140 leading academics from various countries, in the case of Dobbs v. Jackson Women's Health Organizationwhich could reverse the abortion permit that has been in place since the case of Roe v. Wade in 1973. 

    Perhaps the greatest victory of all - because it defends and promotes the highest good that exists on earth - was a Supreme Court ruling that protects the presential character of the Mass and the sacraments, as part of the worship due to God in the Catholic creed, protected by the freedom of worship. In the context of health restrictions due to the pandemic, the participation of the faithful in the Eucharist had been severely restricted, except for very specific cases, with discriminatory capacity compared to other activities. The sentence affirmed, for the first time in a ruling in the history of Chile, the essential character of presence for Catholic acts of worship, which are a fundamental right that cannot be affected in its essence. 

    A light of hope

    With a constituent process underway, all these rights are in grave danger and the challenges facing this small Corporation are immense, but we have already seen that God is capable of writing law with crooked lines. This future, which does not look very positive, offers a glimpse of hope. In a world that has lost its sense of self and is sailing aimlessly towards anywhere, people - without knowing it - are calling for a horizon of meaning that only Christ can give them. Community and Justice has a much more modest work, but we believe that it is a grain of sand with which we can contribute to the Reign of Christ in the world.

    Community and Justice can be found here: Website: www.comunidadyjusticia.cl ; Twitter: @ONG_CyJ ; Instagram: @comunidadyjusticia ; Facebook: Comunidad y Justicia

    The authorVincent Hargous

    Community and Justice Researcher

    Sunday Readings

    Commentary on the readings for the Solemnity of the Assumption of Mary

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

    Andrea Mardegan-August 11, 2021-Reading time: 2 minutes

    He greeted Isabel. What must Mary's greeting have been like? Luke, in describing the first moments of the encounter between the two friends, emphasizes Mary's voice and Elizabeth's hearing and voice. As soon as Elizabeth hears Mary's voice greeting her, her child leaps for joy in her womb. Many things can be understood from the tone of the voice. 

    Especially women know how to read the voice. The sound of the greeting may have come even before the look and the meeting in person, before the embrace of smiles and tears. The house that tradition has handed down as Zechariah's, in Ain Karin, is spacious and has a large garden. From his social position it is reasonable to think that Zechariah's house was large. Mary enters the estate and signals her presence from a distance with a loud greeting. To reach Elizabeth, her relative and friend, immediately among the various rooms or in the large garden, she sends her unmistakable and beautiful voice. Luke's account contains no verbs indicating seeing each other or meeting, throwing themselves on each other's necks. What predominates is the voice of Mary's greeting, and the voice of Elizabeth who responds "with a loud cry": a very loud voice that remains in the memory of "the mother of my Lord" for the rest of her life.

    What words did Mary use in her greeting? Perhaps the same as Gabriel's, which had impressed her and changed her life: "!Kaire ElisabethRejoice Elizabeth, I am Mary, I have come, I am here in the garden! Or similar to those that the risen Jesus addressed to the disciples: "!Peace be with you!"peace be upon you, Isabel". Shalom! Which is a wish for health, happiness, blessing and peace. Or personal words, with that nickname or that affectionate diminutive that was common among them. Or simply the name of Elizabeth, in Aramaic Elischebawhich means "God is perfection" or "God is an oath" or "she who swears by God". In the culture of Mary and Elizabeth, saying the name marked a person's identity and meant entering into a deep relationship with her. In saying Elizabeth's name, Mary thanked God aloud for having fulfilled his word in her. And she communicated to her at the same time, familiarly, that she was already aware of the grace she had received.

    What was the tone and warmth of that greeting? A greeting from a young woman, with a strong and beautiful voice, looking for a friend whom she has not seen for a long time, and who does not know of her arrival. A greeting full of waiting after days of travel, a greeting prepared several times in imagination. "Who knows what her surprise will be? He will think that he had not sent me any news of the child and he will wonder how I found out and from whom." Expectation creates waiting, waiting increases excitement.

    Homily on the Assumption readings

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

    The Vatican

    "Faith in Jesus Christ frees from the Law and at the same time brings it to fulfillment."

    During the general audience, Pope Francis recalled that the commandments are the "pedagogues" that lead us to Jesus, commenting on the Letter of St. Paul to the Galatians.

    David Fernández Alonso-August 11, 2021-Reading time: 3 minutes

    The Holy Father Francis began the general audience by greeting the faithful who had come to the Paul VI Hall, and was greeted with great applause.

    In today's audience, Pope Francis went on to comment on St. Paul's Letter to the Galatians: ""For what is the law?" (Gal 3,19). This is the question on which, following St. Paul, we want to delve today, in order to recognize the newness of the Christian life animated by the Holy Spirit. The apostle writes: "If you are led by the Spirit, you are not under the law" (Gal 5,18). However, Paul's detractors maintained that the Galatians would have to follow the Law in order to be saved. The apostle does not agree at all. It is not in these terms that he had agreed with the other apostles in Jerusalem. He well remembers Peter's words when he argued, "Why then do you now tempt God by wanting to put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?" The dispositions that emerged in that "first council" of Jerusalem were very clear, and they said: 'That the Holy Spirit and we have decided not to impose on you more burdens than these indispensable ones: to abstain from what was sacrificed to idols, from blood, from strangled animals and from impurity'".

    "When Paul speaks of the Law, he normally refers to the Mosaic Law. This was related to the Covenant that God had established with his people. According to various Old Testament texts, the Torah - the Hebrew term indicating the Law - is the compilation of all those prescriptions and norms that the Israelites must observe, by virtue of the Covenant with God. An effective synthesis of what the Torah can be found in this text of Deuteronomy: "For the LORD will again be pleased with your happiness, as he was pleased with the happiness of your fathers, if you obey the voice of the LORD your God, keeping his commandments and his precepts, which are written in the book of this Law, if you turn to the LORD your God with all your heart and with all your soul" (30:9-10). The observance of the Law guaranteed to the people the benefits of the Covenant and the particular bond with God. By making the covenant with Israel, God had offered them the Torah so that he could understand his will and live in righteousness. On more than one occasion, especially in the books of the prophets, it is noted that the non-observance of the precepts of the Law constituted a real betrayal of the Covenant, provoking the reaction of God's wrath. The link between the Covenant and the Law was so close that the two realities were inseparable".

    "In the light of all this, it is easy to understand the good game that those missionaries who had infiltrated among the Galatians would have had in maintaining that adherence to the Covenant also entailed the observance of the Mosaic Law. However, precisely on this point we can discover the spiritual intelligence of St. Paul and the great intuitions that he expressed, sustained by the grace he received for his evangelizing mission".

    "The Apostle explains to the Galatians that, in reality, the Covenant and the Law are not indissolubly linked. The first element on which he relies is that the Covenant established by God with Abraham was based on faith in the fulfillment of the promise and not on the observance of the Law, which was not yet there. The Apostle writes: "And I say, A testament already made by God in due form [with Abraham], cannot be annulled by the Law, which comes four hundred and thirty years later [with Moses], in such a way that the promise is annulled. For if the inheritance depended on the Law, it would no longer proceed from the promise, and yet God bestowed upon Abraham his favor in the form of a promise" (Gal 3,17-18). With this reasoning, Paul achieves a first objective: the Law is not the basis of the Covenant because it arrived successively.

    "An argument such as this puts to shame those who hold the Mosaic Law to be a constituent part of the Covenant. The TorahIn fact, it is not included in the promise made to Abraham. Having said this, we should not think that St. Paul was opposed to the Mosaic Law. More than once, in his Letters, he defends its divine origin and maintains that it has a very precise role in the history of salvation. But the Law does not give life, it does not offer the fulfillment of the promise, because it is not in a position to fulfill it. Whoever seeks life needs to look to the promise and its fulfillment in Christ".

    "Beloved, this first exposition of the apostle to the Galatians presents the radical newness of the Christian life: all who have faith in Jesus Christ are called to live in the Holy Spirit, who liberates from the Law and at the same time brings it to fulfillment according to the commandment of love."

    At the end of the audience, a special detail occurred. One of his collaborators handed him a telephone where a phone call awaited him, which he answered right there, in the Paul VI Hall, just after the blessing that ended the general audience.

    Tired words, vacation words

    Words communicate our thoughts, but they also generate them. If they are banal, they generate equally banal thoughts, they spoil nothingness. And precisely words have been worn out throughout the year, that's why they also need a vacation.

    August 11, 2021-Reading time: 3 minutes

    They also need a vacation, the words, a break to return to work with a fresh mind.

    They too have worn themselves out in complicated months: they have worked overtime to try to express the complexity that dwells around and within us, they have struggled to capture the new normality that has replaced the old and more comfortable one, at least in the nostalgic way we remember it. Some have worn out and are uttered as automatically as they are dull: the range from "I'm tired" to "I feel exhausted" to "I'm looking forward to the vacations" can no longer be heard coming out of our mouths.

    "I can't stand the mask anymore," the words on the screen have worn out, as if it were the mask that is extra, and not that from which it defends us. Others have become - in August - neurasthenic, loaded like mines about to explode. The more the tension in the atmosphere grows, the more the words we throw at each other risk doing harm, like weapons that in an instant produce debris, heavy to eliminate. They are words that, a moment before the deflagration, should be defused with words of care. "You don't listen to me when I speak!", "I can't stand you anymore" are words with double meaning, accusations that contain other sentences: "tell me you understand me, confirm it to me, please".

    The words of public life have been soaked up, the words of politics (brawls, ultimatums, decisive turning points, I will resign if I have to, health dictatorship...), but also the words of private life, in the living room or in private chats, where the more one gets tired, the more misunderstandings are sown.

    So we should also give them some time off: a good silence to recover them healthier, a vacation to find (invent?) new ones.

    We always need novelty and the unexpected, and our words are no less. If they become obvious, they betray us. Obvious are those we resort to without having chosen them, that we pick up just like that, a bit at random, in the street, where others have used them and dropped them. In this way they do not fully correspond to us, they homologate us, we all come out the same. How horrible. Because not only do they not know how to convey the truth about us, that is, our uniqueness, but they don't even help us to formulate an original thought.

    It is an everyday experience: words communicate our thoughts, but they also generate them. If they are banal, they generate equally banal thoughts, they mimic nothingness. One might object: well, if we all use the same words, we could be more understandable, and so we could understand each other better. Here's the rub: it's like opting for a plastic cup instead of a crystal glass for a good red wine. A bit like 'teacher' being undermined by 'influencer', or 'disciple' being squashed by 'follower', or 'amazement' becoming 'fliiiiiiipo' repeated like a silly exchange.

    The revolutionary things that have happened to us (res novaeThe new discourse, as the Latinos used to say, and which have left us a bit bewildered, need a new discourse, new words. In the 1970s, a certain Grice identified four conversational maxims for a discourse capable of establishing good relationships. The first is quantity: don't say too much or too little; then comes quality, almost synonymous with sincerity: find a way to say what you think; the third is relationship: there must be relevance in what you say, stick to the facts; finally, form: be clear, don't speak in riddles or in hints.

    Thus, these "ecological" vacations for our words, between silence (our own) and listening (to others), to the rhythm of four simple maxims, could be good for our words, and therefore for us.

    We could meet again at a younger age.

    The authorMaria Laura Conte

    Degree in Classical Literature and PhD in Sociology of Communication. Communications Director of the AVSI Foundation, based in Milan, dedicated to development cooperation and humanitarian aid worldwide. She has received several awards for her journalistic activity.

    Father S.O.S

    Dr. Chiclana: where the psychological and the spiritual overlap

    Psychiatrist Carlos Chiclana is one of the authors contributing to the "Reverend SOS" section of Omnes. Although some of the contents also appear in www.omnesmag.comThe complete series is available to subscribers in the Omnes print and digital magazine. 

    Juan Portela-August 11, 2021-Reading time: 3 minutes

    "Reverend SOS" addresses issues related to practical life, especially for priests, but also for many other people. The well-known maxim "Mens sana in corpore sano", by the Latin Juvenal, gives an idea of the approach. In his articles, Dr. Chiclana deals with aspects related to mental health.

    Why did you agree to participate in the Reverend SOS section?

    Priests can be a source of mental health for many people. They are in contact with the street, close to the ground, and if they are personally well trained, they will do a lot of good. In my clinical experience, many patients have told me about the good that a good spiritual companion has done for them, so the better the better. to integrate natural psychological strategies in their task of accompanimentThe more they will help others and take better care of themselves. 

    What do you intend to communicate in your articles?

    I try to provide some suggestions to better understand aspects where the psychological and the spiritual overlap, so that priests can better integrate the psychological in spiritual accompaniment and have a better knowledge of other areas in which they do not necessarily have a specific training, such as the violence against women.

    What "program" or plan do you follow?

    The articles arise from questions posed to me by priest friends, or from interventions in psychotherapy that require the integration of psychology and spirituality. For example, the one that deliberated on whether vocation could be a cause of depressionThe first one, who was attending to depressed people who wondered if the origin of their symptoms could be in their personal vocation. Or those who wondered whether a Christian can practice mindfulness is the result of questions from friends.

    What content do you have planned for the near future?

    Suggestions and requests are welcome. I have been asked for one on how to come out psychologically strengthened when you go through a spiritual desert, and I am considering whether to do a series on sexuality issues or on psychiatric symptoms related to spiritual expressions.

    What is the relationship between psychiatry and spiritual life?

    Like any illness, psychiatric pathologies affect the different dimensions of the person, including the spiritual life. But it is not obligatory that the spirit becomes ill when the nervous system becomes ill; although from the outside it may seem to us that they are totally identified, this is not so. They affect each other, but it is not decisive. Again, the freedom of the person, the previous itinerary that he/she has made, how he/she allows him/herself to be helped and guided in those difficult moments, will shape how the pathology affects the spiritual life, and vice versa. The same thing happens with other diseases.

    What is the relationship between psychiatry and spiritual accompaniment?

    I defend that they are two different spheres that can be integrated. The first seeks physical and mental health, and the second seeks identification with Jesus Christ. There are saints who have been admitted to asylums, such as St. Louis Martin, father of St. Thérèse de Liseux. I would like to write a series of articles entitled "Madmen of the Altar" [politically incorrect, but useful to draw attention to the stigma], so that it can be appreciated that mental illness is also a vocation to holiness, like cancer or a neurodegenerative disease. 

    It is the task of the spiritual companion to help those who are mentally ill to make of this situation an encounter with Christ and a means of apostolate. It is the task of the psychiatrist to help him to be as physically well as possible.

    What is the main "benefit" for readers?

    Have brief content to explain convoluted issues.

    Leave now just one idea for the readers.

    Say thank you and you will be happier.

    For more information about Dr. Carlos Chiclana, please see: www.doctorcarloschiclana.com and to follow the "Reverend SOS" series, you can go to here.

    Culture

    The invisible became visible

    The Observatory of the Invisible, a summer school for students of all artistic disciplines, developed through an immersive experience of art and spirituality, took place from July 26 to 31.

    Antonio Barnés, Sonia Losada, Isabel Cendoya and Laura Herrera-August 10, 2021-Reading time: 5 minutes

    The Word was made flesh and dwelt among us (Jn 1:14). In the monastery of Guadalupe, God's action has become a loose brushstroke, a trapped image, a free verse, an imprint in the clay, a living expression, a liberating melody... The Observatory of the Invisible has managed in its first edition to make the invisible visible thanks to the participation of almost a hundred university students and artists, young and not so young. A hundred people in search, who gathered in this enclave, to observe where, a priori, nothing is seen and express what was revealed before their eyes.

    The initiative promoted by the Via del Arte Foundation (made up of a Board of Trustees with a recognized trajectory in different artistic disciplines) organized in this place of pilgrimage, between July 26 and 31, a summer course with various workshops in photography, writing, painting, music, sculpture and ceramics where to immerse oneself in an artistic project in which art and spirituality went hand in hand. There were five hours a day in which the participants, guided by the teachers, created an artistic project, whether it was finding God in verses, capturing him in an image, in the sculpture of a young man with outstretched arms, the rehearsal of a requiem, painting on canvas, making clay pieces or learning the connection between the body and words.

    During a musical performance in the cloister.

    The workshops were led by the actress Yolanda Ulloa, the sculptor Javier Viver, the musician Ignacio Yepes, the painter Santiago Idáñez, the ceramist Juan Mazuchelli, the photographer Lupe de la Vallina and the philologist Antonio Barnés. The master classes were given in the incomparable setting of the Monastery-Fortress of Guadalupe with its venerated image of the Virgin, its paintings by Zurbarán or El Greco, its collection of illuminated illuminated codices and cantorales, liturgical books and sacred ornaments that made the tasks that were undertaken even more inspiring.

    In times of pandemic and virtuality it was fantastic to see that a hundred lives with different interests, concerns and experiences mixed with art using their words, their hands, their arms and their feet without the mediation of screens or cell phones to create and bear fruit: the result of their search for the invisible. The initiative has had the support of several universities such as San Pablo CEU, Internacional de la Rioja, Francisco de Vitoria, Navarra, Comillas and Nebrija (as well as the Ángel Herrera Oria Foundation, the Nártex Association, the Art and Faith Association and the Roots of Europe Association), which have provided scholarships to a large group of their students and have offered the participants meetings with Church personalities such as the Archbishop of Toledo, Francisco Cerro, to whose diocese the Monastery belongs; and the famous painter and sculptor Antonio López. 

    The Franciscan friars have been exceptional hosts for the Observatory. They have opened their home to the students and the organization. Their father guardian has guided them on various visits throughout the premises to show them the artistic riches they treasure. They even placed the organ and choir at the Observatory's disposal, a privilege well taken advantage of by Celia Sáiz, a student who gave the group, seated in the choir of the basilica, an unforgettable concert. 

    A moment of the sculpture workshop.

    The participants were accommodated in the Hospedería del Monasterio, built around a beautiful and well-preserved Gothic cloister, inspiring and welcoming at the same time, where the stone was a symbol of the fusion between art and spirituality. A cloister that has been both a meeting place, a place for coffee and lively conversations and also a stage to show the work of the workshops. They have also been able to attend mass in the basilica every morning, crossing the Mudejar cloister, a beautiful place where the scent of roses and lilacs was a gift for the senses. In addition, they have had a corner of prayer and recollection to pray every afternoon next to a beautiful carving of the Virgin, by Javier Viver, through polyphonic songs.

    As the days went by, teachers y disciples They were put in relation in a natural way in the different spaces, both formal and informal: forums to share projects and in which new collaborations were also sought for them, through getting to know the people with whom the table was shared or in the cloister of the Hospedería itself: there you could feel the relaxed and friendly atmosphere where new synergies were generated, where visions on artistic creation were put in common, where gifts were shared. And in this breeding ground, interdisciplinary collaborations arose, which were shown every night in the literary, musical, photographic evenings... In these spaces everything was put in common and the legacy of this first Observatory of the Invisible was interwoven.

    As a sample of what happened there, we transcribe a poem that was born in the writing workshop, which contains the essence of what was lived there, because what is not seen... will be what lasts.  

    To observe the invisible

    five senses are not enough

    we need it to vibrate

    the body attached to the soul.

    We need the lens

    that changes the way we look at things.

    ...and that light passes through us,

    shakes us,

    soaks us,

    with a very warm silence

    that redeems us

    and saves us.

    That turns upside down

    the fees, the measures

    compasses and maps.

    ...and that light remains on

    in new and old words

    in that living Hallelujah,

    in piano chords

    distilled from nothing,

    in stained hands

    of mud,

    in that trapped life

    at the right time,

    in the stone that speaks to us,

    on this huge canvas of yours

    that bleeds on one side.

    And that light overflows

    in the gleams of other glances

    that tremble, vibrate and fly

    and the invisible becomes incarnate.

    It was nice that, although the poem was written by Sonia Losada, it was recited by everyone in the workshop, which showed very well the team spirit that permeated all those days.

    Yolanda Ulloa directed the theater workshop. For her, Observatorio de lo Invisible, "as its name indicates, is an extraordinary initiative where a space is created so that each of us can give ourselves the quality time necessary to dive into the "deep" and, through different arts, make the invisible visible".

    The testimony of Luisa Ripoll, engineering student and passionate about literature, can serve to end this chronicle: "I am very grateful for the experience I have lived at the Observatory. Of all the courses and camps I have attended, there was a special atmosphere there: the human quality of all the participants was incredible, and there was always someone willing to talk quietly about any topic. There was an interest in the search for oneself, for the Other and for others. We started from a common framework: for all of us, Art is something important. In this way, through this personal artistic experience that became shared, we were able to form closer bonds. The whole monastery breathed fraternity".

    The authorAntonio Barnés, Sonia Losada, Isabel Cendoya and Laura Herrera

    Family

    Educating: the family's vocation

    The family is the first instance of natural education and humanization. This has been recalled by recent Popes as well as by thinkers and writers for centuries.

    José Miguel Granados-August 10, 2021-Reading time: 3 minutes

    Awakening consciences

    The denunciation of the serious flaws of the educational system of his time in the novels of Charles Dickens, who became a prophet of modern civilization, was decisive in awakening consciences in all walks of life and setting in motion a movement for social transformation. 

    At The life and adventures of Nicholas NicklebyMr. Wackford Squeers runs and negligently directs a boarding school where many gentlemen of the bourgeoisie secretly banish their illegitimate children. This unscrupulous owner of the wretched school not only seeks to profit to the maximum, but gives free rein to his worst instincts by viciously mistreating and exploiting the poor pupils who suffer hunger, physical violence and various hardships. It is the teacher's young assistant - Nicholas, the hero of the story - who breaks the chain of degradation and iniquity by taking the side of a deficient boy and undertaking the risky escape with him. 

    In another story, Difficult times (Hard Times), the English writer ridicules the pretension of a certain utilitarianism to stick to data and facts with scientific pretensions in the instruction of children and young people, disregarding other essential dimensions such as the right moral sense, balanced affectivity or the creative power of the imagination. The desolate result of a nefarious method will be the ruin of the lives of the children of Professor Thomas Grangrind, Louisa and Tom. On the other hand, Sissy Jupe, the circus girl, despised for her clumsiness with numbers and statistics, will rescue the professor's children from their shipwrecked lives, moved by her generous love.

    Training emergency

    On several occasions Benedict XVI has reflected on the "educational emergency"(See, for example, the Speeches: 21-9-2006; 11-6-2007; 1-12-2008; 27-5-2010). He explained that the main causes of this situation are to be found in the false concept of man's autonomy, as well as in the skepticism and relativism that our culture suffers from. 

    Vocation or "educational passion", on the other hand, requires the accompaniment of persons in a climate of trust, to facilitate the unfolding of their capacities with responsible freedom, effort and commitment, in order to reach human fulfillment in accordance with the truth of goodness and love.

    Educating family

    In fact, the family is constituted as the first naturally educative and humanizing instance. This is what Francis recalled:  "The family is the first school of human values, where one learns the proper use of freedom." (exhortation Amoris laetitia, n. 274). "The family is the primary socialization environment, because it is the first place where one learns to face the other, to listen, to share, to support, to respect, to help, to coexist". (ibidem, n. 276). 

    The Christian family is also the "domestic church," the ideal place for the transmission of the faith. Catholic parents are the first and principal evangelizers of their children, teachers and witnesses with their consistent life to the salvation of the world brought about by Jesus Christ.

    Educational rights and duties

    This reality of being a community that naturally transmits life is the basis for the juridical coverage that the family institution -and especially parents- deserves in order to be able to adequately exercise its irreplaceable educational mission. According to the teaching of the social doctrine of the Church, "The educational right-duty of parents is original, primary and inalienable. It is the extension of paternity and maternity. Parents must be able to exercise it according to their religious and moral convictions. And they must be able to count on the legal protection, the system of institutional organization and the respect of the political authorities". (Granados Temes, J. M., The Gospel of marriage and the familyEUNSA, Navarra 2021, 178 f.). The obstacles and outrages to this fundamental juridical guarantee have as a consequence the lamentable decadence of the peoples. This is a painful manifestation of the totalitarian drift towards which various supposedly democratic regimes are sliding, preventing the formative initiative of the family. For this reason, to vindicate, defend and promote the educational task of parents is a necessary commitment to recover and expand areas of freedom and authentic development of individuals and society. 

    The Vatican

    "Jesus alone nourishes our soul. Without Him, rather than live, we survive."

    Pope Francis commented on the Gospel of the Mass after the Angelus prayer this Sunday, where he recalled that Jesus is the true Bread of Life.

    David Fernández Alonso-August 9, 2021-Reading time: 3 minutes

    Pope Francis, after the Angelus prayer from the window of the Apostolic Palace, facing St. Peter's Square, commented on the Gospel of the day, assuring that "in the Gospel of today's Liturgy, Jesus continues to preach to the people who have seen the miracle of the multiplication of the loaves. And he invites those people to take a leap of quality: after having recalled the manna, with which God had satisfied the fathers' hunger along the way through the desert, he now applies the symbol of bread to himself. He says clearly: "I am the bread of life" (Jn 6,48)".

    "What does bread of life mean?" the Pope asks rhetorically. "To live one needs bread. Whoever is hungry does not ask for refined and expensive food, he asks for bread. He who has no work does not ask for high wages, but for the "bread" of a job. Jesus reveals Himself as bread, that is, the essential, the necessary for daily life, without Him it does not work. Not one bread among many, but the bread of life. In other words, without Him, we survive rather than live: because He alone nourishes our souls, He alone forgives us of that evil that we alone cannot overcome, He alone makes us feel loved even when everyone disappoints us, He alone gives us the strength to love, He alone gives us the strength to forgive in difficulties, He alone gives the heart that peace it seeks, He alone gives life forever when life here on earth is over. And the essential bread of life.

    "I am the bread of life,' he says. We remain on this beautiful image of Jesus. He could have made a reasoning, a demonstration, but - we know - Jesus speaks in parables, and in this expression: "I am the bread of life", he truly summarizes his whole being and his whole mission. This will be fully seen at the end, at the Last Supper. Jesus knows that the Father asks him not only to feed people, but to give himself, to break himself, his own life, his own flesh, his own heart so that we may have life. These words of the Lord awaken in us amazement at the gift of the Eucharist. No one in this world, no matter how much he loves another person, can make himself food for him. God has done it, and does it, for us. Let us renew this amazement. Let us do it by adoring the Bread of Life, because adoration fills life with wonder.

    "In the Gospel, however," Francis continues, "instead of being astonished, people are scandalized and tear their clothes. They think: "Is not this Jesus, son of Joseph, whose father and mother we know? How can he now say: I have come down from heaven?" (cf. vv. 41-42). Perhaps we too are scandalized: it would be more comfortable for us to have a God who is in heaven without interfering in our lives, while we can manage our affairs here below. Yet God became man to enter into the concrete of the world, to enter into our concreteness, God became man for me, for you, for all of us, to enter into our lives. And he is interested in everything in our life. We can speak to him about our affections, our work, our journey, our pains, our anguish, many things. We can tell him everything because Jesus desires this intimacy with us. What does he not desire? To be relegated to the background - He who is the bread - to be neglected and left aside, or to be called only when we are in need".

    "I am the bread of life. At least once a day we find ourselves eating together; perhaps in the evening, as a family, after a day of work or study. It would be nice, before breaking bread, to invite Jesus, the bread of life, asking him with simplicity to bless what we have done and what we have failed to do. Let us invite him home, let us pray in a "domestic" way. Jesus will be at the table with us and we will be nourished by a greater love".

    The Pope concluded by turning to the Virgin Mary: "May the Virgin Mary, in whom the Word was made flesh, help us to grow day by day in the friendship of Jesus, the bread of life".

    Read more
    Photo Gallery

    First anniversary of the Beirut explosion

    Cardinal Bechara Rai, Maronite Patriarch, celebrates Mass on the first anniversary of the explosion in the port of Beirut on August 4. The explosion killed more than 200 people, injured more than 6,000 and displaced more than 300,000.

    David Fernández Alonso-August 9, 2021-Reading time: < 1 minute
    Newsroom

    The pilgrimage to the Apostle

    The pilgrimage to Santiago de Compostela, which began with the discovery of the tomb of the Apostle in the ninth century, has given rise to countless experiences of pilgrims, who during the Holy Year, Jesus Christ wants to reach in a special way to the bottom of the soul of the one who walks.

    Javier Peño Iglesias-August 9, 2021-Reading time: 7 minutes

    When in 1122, Pope Calixtus II granted the grace of the Jubilee Year to the Cathedral of Santiago de Compostela, probably no one could have imagined the magnitude that the pilgrimage to the tomb of the Apostle would reach so many centuries later.

    Indeed, in the medieval mind it was inconceivable to think of hundreds of thousands of Europeans arriving in the small Galician town every year, let alone that most of them were not even Sunday Mass Catholics! But, as things are, in this Jacobean year 2021-22 the reality is what it is. However, the Way of St. James continues to be an obvious attraction that God uses to continue calling men and women of all times to meet with Him, just as Jesus did the encounter with the disciples of Emmaus.

    Because, despite the growing secularization, probably represented today in the concept of 'turigrino', the different routes that lead to Compostela continue to speak of God. From the extraordinary Christian art, heritage of an almost extinct Christianity, to nature, one of the ways to prove the existence of God for St. Thomas Aquinas, through the Christian welcome in the hostels. Not to mention the innumerable crucifixes that, especially in Galicia, pilgrims can see while walking. Even a town founded by a saint, bridge builder and hospitaler like few others, Santo Domingo de la Calzada. Therefore, despite the loss of faith in the social sphere, the Camino de Santiago still has a clear Christian identity -Catholic, to be precise-.

    The silence of the Camino

    On the Camino de Santiago, man, created in the image of God, also encounters silence, remoteness from the hustle and bustle of modern life and, although he often does not rest until he has a good WiFi connection, it is inevitable that he will have to get used to losing the connectivity with the world to which he is accustomed. You will soon realize how liberating it is, especially when you are on pilgrimage for several weeks. The task will be to be able to live just as freely when you return home. In any case, the encounter with oneself opens the door to discover that, in the depths of the human heart, there is a call to communion with God. And, in God, with others.

    This communion is one of the great existential metaphors that the Camino de Santiago gives us. All heading to the same place from places as diverse as Irun, Roncesvalles, Madrid, Fatima, Seville... from wherever one begins the pilgrimage, since, despite the official routes, it cannot be said that the Camino is this or that, but that the Jacobean route is any road that leads to Santiago. Likewise, some will be more athletic, others less; some will be more determined in their determination and others less; some will go to hostels saving money, so often just, there will be those who sleep in places more conditioned without thinking so much about the expenses. And so on and so forth. But we are all pilgrims. In the same way, Christian life is a pilgrimage to Christ, each one from his own charism. All together, all with the same goal, but each one with his own talents at stake.

    Towards the same objective

    In fact, this is how the different routes we know today originated. It all began with the discovery of the tomb of the Apostle, in the first third of the ninth century. According to the legends in the Concordia de Antealtares and the Cronicón Iriense, it was an anchorite named Pelayo, a man of prayer, who discovered the tomb when he glimpsed some bright luminaries. Upon verifying and intuiting that the remains found in the Libredon forest belonged to someone important, he soon passed the news to the bishop of Iria Flavia, Teodomiro, who confirmed the identity of the man whose remains rested there: Santiago the Great, apostle of Jesus Christ and first martyr of the Twelve Apostles. He then informed the king of Asturias, Alfonso II the Chaste, who decided to travel personally to the place to prostrate himself before the one who bowed his knees before God made man. Thus, the good news was gaining international scope to the point of reaching Carolingian France and Rome, as well as the rest of the Iberian Peninsula.

    With a spirit of faith, upon hearing such great news, believing men and women from different places set out for the incipient Compostela, soon populated by a primitive church that the chaste king ordered to be built to protect and venerate the apostolic tomb. Thus were born the roads to Santiago, with those pilgrims who, from their places of origin, traveled to the eastern end of the peninsula to visit the Apostle St. James. Naturally, they took advantage of the already existing roads, especially the Roman roads, although, at a time when Roman Hispania was conquered by the Muslims, it was not always easy. 

    It is remarkable how, as the Christianization of the peninsula progressed southward, the main routes to Compostela took shape. For example, the primitive French road did not follow the current route, but followed the Roman road XXXIV (via Aquitana), which linked Bordeaux with Astorga, passing through Pamplona, Álava, Briviesca or Carrión de los Condes, and not through Logroño and Burgos, as it does today. But the need to consolidate the Christian kingdoms, especially that of Nájera, led Sancho III the Great to modify the route towards the south, which was also helped by the incipient expansion of the monasteries dependent on the great Benedictine abbey of Cluny, in France. Elsewhere in the Peninsula, in the west, we have the Via de la Plata, which in Roman times linked Merida and Astorga and was also used by those making the pilgrimage to Santiago. From the earliest days, the Way of St. James united past, present and future: it gathered an infrastructure, put it in value - in many cases Christianizing it - and bequeathed a tradition to those who would later arrive.

    Welcoming pilgrims

    A paradigmatic example of this is that of St. Dominic de la Calzada, a man who, after not being admitted to the monastic life, retired to a remote forest to spend the rest of his days praying almost like a hermit. However, his particular world leakage was interrupted by the pilgrims who, due to the deviation of the Way that the king had ordered, were passing by without knowing very well where they were going. Domingo García understood the designs of providence and welcomed them as if they were Christ himself. He even fixed the roads and built, among others, the famous bridge that is located today at the exit of the French road in the town of Calceatense. His most famous disciple, San Juan de Ortega, did not lag behind him and did the same a few kilometers further west, as we are reminded by the monastery where his relics rest today and where every year hundreds of women come who wish to have a long descendants, as the church has a capital of the Annunciation famous for being illuminated by sunlight only on the days of the autumn equinoxes and especially in spring, very close to the solemnity of the Annunciation.

    These unsuspected encounters, which are capable of orienting a whole life in a decisive way towards God, constitute, perhaps, the core of what the Way of St. James means for the pilgrim of the 21st century of whom we spoke at the beginning. There are very many of us who have encountered God on our way to Compostela, even when we were not, strictly speaking, pilgrims, but simple wayfarers, even when we were not walking to a person, but to a place. But, as the Lord says in the Apocalypse, He is always at the door knocking at our door (Rev. 3:20). It is a matter of allowing ourselves to be surprised, because he is always wanting to be surprised.

    Beyond the fact that ascending O' Cebreiro in 2010 I saw clearly my priestly vocation for the first time, an example of this that I write happened to me in August 2019, when I completed the Camino from the Almudena Cathedral in Madrid, where I was ordained deacon and presbyter in April 2018. The route followed was not the official one, but rather, to pass through the town of the friend with whom I made the pilgrimage, which is Palaciosrubios, in Salamanca, we took a detour along agricultural roads to Arévalo, from there we walked to Palaciosrubios along as many paths - sometimes, literally, passing through inhospitable villages - and, from the town of Salamanca, we headed northwest until connecting with the Vía de la Plata in Zamora to, finally, take the Sanabria variant. 

    Camino Experiences

    Why am I telling this itinerary? Very simple: while walking through places that are not protected and are not very frequented, one morning we were surrounded by five mastiffs that were blocking our way. It was a very tense few minutes, but we managed to get out of the problem. 

    Fear accompanied me, as I prayed with him. Surely the Lord allowed all this for a reason. I can say that these experiences changed the meaning of the Camino that year and I arrived in Santiago thinking that the only fear I had to have in life was to sin, to separate myself from the Lord. Well, when we crossed the arches and the steps that lead to the Obradoiro square from the Immaculate Conception square, we stood in front of the majestic façade, knelt down and prayed an Our Father together. When we finished, I continued a little longer, I put that inner silence that only those who have completed something great can understand, and the Lord placed in my heart an extraordinary grace, which the reader will understand I will not share out of a sense of modesty. The fact is that the gift of tears accompanied that experience. I don't know how long I was there, on my knees, but I do know that no one saw those tears. And I took care of it. I looked down at the ground with my face covered by my hands and canes and only got up when I recovered. I went to my friend and, at that moment, a pilgrim appeared, who was not Spanish and whom I had not seen before, came up to me and said: "You have really done the Camino. You are a true pilgrim". I immediately associated that message with the grace I had obtained and understood that the Lord was confirming it. 

    The fact is that, as I said before, the Lord always calls and always finds us. Our task is to allow ourselves to be made, and for this, without a doubt, in this 21st century, he is using the Way of St. James as a privileged instrument. That is why it is worthwhile to set out for Compostela. Even if you do not have the holiest intentions, a small opening is enough for the grace to enter. The pilgrimage is a clear shot, and in the Jubilee years like this 2021 (and 2022) Jesus Christ is willing to reach the depths of our soul on the Camino. This is what he did with James, the son of Zebedee, who was able to give Jesus the most intimate and personal thing he had: his own life.

    This is the full meaning of the Way as a metaphor for the Christian life: to complete the race that will take us to Heaven. To do this, once again, we will arrive at the city of the Apostle to place ourselves under his protection, ask for his help and rest our hearts in the one who was able to do the same with the Son of God. We will go to confession, attend Holy Mass, receive Holy Communion and, having received the plenary indulgence for our sins after praying for the Holy Father and his intentions, we will begin our return home. And as we leave the cathedral with emotion, we will contemplate that precious chrism on the door of Platerías with the letters alpha and omega placed in reverse order, reminding us that the end of the Jacobean route is nothing more than the beginning of a life of conversion, an existence decisively oriented towards God.

    The authorJavier Peño Iglesias

    Priest, journalist and pilgrim to Santiago.

    Resources

    Paths to the Mystery of God: Mystical Paths

    The way of knowing God in the saints is complementary to that of philosophical and theological reason. In the saints, God is known and lived as a transcendent and at the same time close subject.

    José Miguel Granados-August 9, 2021-Reading time: 3 minutes

    There are various valid forms of opening to reality from experience, corresponding to the very being that underlies various phenomena, and according to the human receptive capacity. Thus, knowledge can be acquired according to five modes of experienceThe human being's cultural and social development: sensitive, affective-sentimental, aesthetic, ethical and religious. All of them bring a great wealth of data to rational elaboration and contribute to personal maturity and to the cultural, scientific and technical flourishing of the human community. To reject any of these forms of knowledge because of reductionism or ideological prejudices is contrary to common sense and inevitably leads to impoverishment and personal and social degradation.

    – Supernatural religious experience constitutes a sapiential treasure in all epochs and societies. It is not exclusive to the so-called mystics, although in them it occurs in a particularly intense or lucid way. In fact, every seeker of the transcendent God, every believer has an experience of the divine presence in his life, filling it with meaning: in his prayer, in his conscience, in his decisions, in the orientation of his existence, in his human relationships, in his tribulations, joys and hopes.

    It is true that there are people in whom this natural openness to the divine mystery becomes decisive. This is what happens in the life of the saints recognized by the Church, and in so many others who already enjoy the presence of God, who lived in time intimately connected to the mystery of the personal God. The account of their intimate encounter with the Lord during their earthly existence contains a privileged source for the knowledge of God, which benefits everyone.

    It can be said that their deep personal relationship with the Lord constitutes an authentic theological locus: that is to say, his life refers to God in whom they believe; they radiate God, they are a paradigm of the presence of the sacred and transcendent mystery in the immanence of history.

    Moreover, in addition to certain common traits, this interior biography, which unfolds in multiple evangelizing actions, is distinct and unique in each of these stories. For all these reasons, the Church expresses its interest in making known the experience of God of these great soulsfor the benefit of the entire community of believers and of society as a whole.

    Thus, for example, the Hebrew philosopher Edith Stein - known today as St. Teresa Benedicta of the Cross - narrates her conversion as the fruit of grace through an encounter with God through the interior biography of St. Teresa of Jesus. In fact, at the conclusion of the reading of the Book of my life of the mystic from Avila, she exclaimed, absorbed and convinced: This is the truth!". It was the sincere realization, on the part of an intellectual woman, of the reality of the God who bursts into a woman -who lived several centuries before- to transform and fill her existence with an overwhelming potential of irradiation.

    The way of knowing God in the saints is complementary to that of philosophical and theological reason. In the latter we are dealing with a science that is often excessively elaborated and academic. In the saints, on the other hand, God is known and experienced as a transcendent and at the same time close subject, someone who is inside, dynamizing existence itself.

    This knowledge of personal communion with God, therefore, consists of a inner, vital, rich, transforming experienceThe humanly mature, mature and beautiful personalities, lucid and daring men and women, with defects and limitations, but capable of undertaking apostolic and charitable deeds, reaching the summits of humanity. Their luminous lives, often hidden, are what really decide the course of history and the progress of the civilization of love.

    The cast of exemplary lives of this modality of experiential knowledge of God results in the following inexhaustible. From intellectual converts, to pastors who have renewed the life of the Church, to men and women of incredible charitable action in favor of the poorest, or in the human promotion and education of disadvantaged youth; or, finally, so many lay people who have built the civilization of the family and have inculturated the Gospel in different societies from their professional and social spheres. All of them have provoked a mobilization of disciples ready to adhere to the mission of Christ with evangelical radicalism.

    In the end, the close testimony of the saints shows, with the irrefutable force of a successful life, the truthfulness of the God who brings to fullness The existence of those who are entirely oriented to him is unsuspected. The greatness of these figures - within a very rich variety - argues by itself in favor of the God capable of developing to the maximum in each person and in each people the best potential of humanity.

    The World

    "St. Dominic de Guzman has a lot to say in today's dialogue"

    Today the Church celebrates the feast of St. Dominic of Guzman. The distinguished founder of the Order of Preachers continues, 800 years after his death, to be very relevant and whose religious family has been key to evangelization in the four corners of the world.

    Maria José Atienza-August 8, 2021-Reading time: 4 minutes

    The Dominican family celebrates this year, from January 6, 2021 to the same day in 2022, a Jubilee Year which, despite the pandemic, highlights the influence of this universal saint whose charism of preaching takes new forms in the world of digital communication while maintaining the spirit of dialogue and encounter of its founder.

    Friar Juan Carlos Cordero is responsible for the Jubilee of St. Dominic in the Province of Hispania and has talked to Omnes about this Jubilee Year, which he defines as a "beautiful opportunity to take up again the figure of St. Dominic of Guzman".

    With new languages and new challenges, St. Dominic of Guzman is a saint who has much to say in dialogue with today's man.

    Friar Juan Carlos Cordero

    This year, the Dominican family celebrates the 800th anniversary of the Dies Natalis of its founder. After these eight centuries of life, what does St. Dominic of Guzman mean for today's world?

    - 800 years after his death, St. Dominic is a figure that is not only on a pedestal but is still present in the lives of a multitude of men and women. First of all, in the lives of those who form the Dominican Order, spread throughout much of the world and carrying out the mission of preaching the Gospel today. With new languages and new challenges, St. Dominic of Guzman is a saint who has much to say in the dialogue with the man of today.

    Since January, you have been celebrating an intense Jubilee Year, how are you living this Jubilee marked by the pandemic?

    - It is true that the pandemic has conditioned to a great extent the celebration of the Jubilee. Beyond that, this time is a beautiful occasion to take up again the figure of St. Dominic. The Jubilee began on January 6, 2021 in Bologna, where St. Dominic is buried, and will last until January 6, 2022. We celebrate his dies natalishis true birth to eternal life.

    The motto "At table with St. Dominic" refers to that tabula, that 13th century Mascarella tablet, which is one of the first representations of St. Dominic and which was dispersed. It represents St. Dominic among his brothers, seated at a table. It has been reunited and is now on display in Bologna. The motto reminds us that St. Dominic is still present. When he was about to die, he used to say to those few friars who were with him and who were crying "do not be sad because I will be more useful to you from Heaven". That is the idea: he is still present and continues to encourage and guide us, at that table of dialogue, of fraternity. A table that excludes no one, that must be open to all men and women, because it is about sharing the message of God's Love for all.

    Mascarella Tabula
    Mascarella Tabula

    The Dominican family has within its charism the proclamation of the Gospel. We must not forget, for example, what the study centers and universities promoted by the Order of Preachers have meant. In today's world, marked by "intercommunication", how can this mission of the Dominicans be updated?

    - It is evident that, in the different Chapters of the Order, from the general to the local ones, these new means of communication and preaching are being assumed. In the background, always underlies the concern for how to preach the Word of God, the Gospel to the men and women of today.

    Friar Juan Carlos Cordero
    Friar Juan Carlos Cordero

    Preaching, in order to be evangelical today, must be based on dialogue with everyone. A dialogue that supposes listening, welcoming the other, putting ourselves in the place of the other and sharing this search, the search for Truth, Good, God, goodness, beauty... Love, in short.

    It is not a matter of preaching by imposing slogans, but of preaching a God who dialogues, so much so that the Son is the Word made flesh, who assumes our human condition to put himself on our level, to speak with us and to show us the horizon of human life.

    How is the Dominican family organized today?

    - The Dominican Order is one, it is 800 years old, without divisions or splits. The Dominican friars have a Superior General and a General Council in Rome in the Basilica of Santa Sabina and the friars are grouped in provinces, some of them emerged during the life of St. Dominic as France, England or Spain.

    From very early on, the Dominicans were organized in convents of a few friars dedicated to study and preaching who elected their superiors. The superiors of the convents of a zone form the Chapters. Every four years a Provincial Superior is elected. Every nine years, these superiors, together with other representatives elect the Master of the Order, successor of St. Dominic. In addition, during the Chapters, the Order dedicates two or three weeks to the presence, life and mission in the world today, how our communities live, how they can be more faithful to what St. Dominic wanted, how to be more coherent, more evangelical and more adequate to the times we live in.

    Saint Dominic is still present and continues to encourage and guide us, at that table of dialogue, of fraternity.

    Friar Juan Carlos Cordero

    One of the most curious things about the Dominicans is that the nuns, the Dominican feminine branch, was prior to the Order of male preachers. Saint Dominic thought that the work of preaching had to be supported by contemplation, therefore, in 1206, ten years before the friars, he founded in Perugia the first community of contemplative nuns, which would be the germ of the Dominican nuns.

    Key dates

    August 6 - November 14

    Exhibition 'Domingo de Guzmán. The origins of a universal saint', in the Royal Monastery of the Dominican Mothers of Caleruega. The exhibition includes pieces such as the baptismal font in which Saint Domingo de Guzmán received his baptismal waters in 1170 and which, since 1605, has been in the monastery of Santo Domingo el Real in Madrid and in which kings and infants born in Spain have been baptized.

    March 25 - October 7, 2021

    Exhibition "At the table with Santo Domingo". (A tavola con S. Domenico) at the Basilica of San Domenico in Bologna where the "Tablet of the Mascarella" will be exhibited for the first time in its entirety.

    September 22- 25 of 2021

    Historical Congress "Dominic and Bologna: genesis and evolution of the Order of Friars Preachers".

    January 6, 2022

    Closing of the Jubilee Year

    Living will

    Today, social relationships have become more complicated, sometimes too complicated, due to the crisis of two very important aspects: fidelity and trust.

    August 8, 2021-Reading time: 2 minutes

    Mutual trust and fidelity to the word given has traditionally relieved legislators of work. The handshake freed the parties from having to resort to judges and lawyers because everyone fulfilled their commitments without further requirements. Today, social relations have become more complicated, sometimes too complicated, due to the crisis of two very important aspects: fidelity and trust.

    On the other hand, it is often necessary to specify truisms that have emerged from the social-political consensus, such as certain aspects relating to the right to life. In this field, there is the possibility for physicians to invoke the right to conscientious objection as a fundamental right, but there is a further step to be taken: the living will, an initiative of the patient requesting the avoidance of certain treatments involving his or her elimination. 

    The Spanish Episcopal Conference drew up a declaration of advance directives and advance directives so that, should we find ourselves at the end of our days, our wishes regarding the application of euthanasia would be taken into account. This document states that "if I should become seriously and incurably ill or suffer a serious, chronic and incapacitating illness or any other critical situation; that I be given basic care and appropriate treatment to alleviate pain and suffering; that I not be given aid in dying in any form, be it euthanasia or 'medically assisted suicide', nor that my dying process be unreasonably and abusively prolonged". In this document the person also asks for help to "assume my own death in a Christian and humane manner and for this purpose I request the presence of a Catholic priest and that the pertinent sacraments be administered to me". 

    Sometimes the procedures to enforce our will in the subject we are dealing with, are cumbersome and difficult to comply with. Therefore, from my archdiocese of Merida-Badajoz, we are maintaining contacts with the regional administration so that the will of the person does not remain only in a notarial document, but is included in the clinical history of each one. That way, when the time comes to know the patient's wishes, it will not be necessary to resort to "papers" deposited in notaries' offices or in places that are not always accessible at such critical moments. The healthcare professionals will have them available in the patient's medical record that they consult for medical care.

    Since the medical record is the property of the patient, no objection can be raised. This system extends the freedom of the individual and frees health professionals from making difficult decisions, forced by law or by criteria alien to the patient himself. The issue can be exported to the rest of the country, since the powers in health matters have been transferred to the autonomous communities. Since we are talking about a matter of conscience, there should be no objection to this system, which is not against anyone but in favor of everyone.

    The authorCelso Morga

    Archbishop emeritus of the Diocese of Mérida Badajoz

    Read more
    Culture

    Alfred Heiss, a martyr of conscience

    Among those who refused to take the oath of allegiance to Adolf Hitler was Alfred Heiss, who was sentenced to death for "undermining the defense force" and died bravely as a true martyr.

    José M. García Pelegrín-August 6, 2021-Reading time: 7 minutes

    Among those who opposed the Nazi regime were those who refused to take the oath of allegiance to Adolf Hitler when they were called to the army. Most of those who decided to take this step - knowing that it would mean the death penalty - were Jehovah's Witnesses; however, they did so out of opposition to all armed service and not specifically to National Socialism. However, a score of Catholics and about ten evangelical Christians refused, for reasons of conscience, to give "unconditional obedience to the Führer of the Reich and German People, Adolf Hitler," as required when taking the oath of allegiance. 

    These thirty people, executed between 1940 and 1945, remained hidden for decades; this is precisely the title chosen by Terrence Malick for the film Hidden life (A Hidden LifeThe most famous of them, the Austrian peasant Franz Jägerstätter, who was beatified by the Catholic Church in 2007, was the subject of the film. Recognition did not begin until the 1990s; only in 1991 did a Court of Justice overturn a death sentence for the first time: against Pallottine Father Franz Reinisch, currently in the process of canonization. A 1998 law began to repeal the death sentences imposed by Nazi war courts against conscientious objectors. Almost all of them have been included in the "German Martyrology of the 20th Century" or in the Austrian Martyrology since 1999.

    Who were these men (women were not called up) who paid with their lives for obeying the dictates of their conscience? In general, it can be said that they were simple people who - perhaps with the exception of the priest mentioned above - went completely unnoticed: peasants, workers, office workers, artists... I would like to refer to one of them in more detail in order to -pars pro toto- show the human and spiritual mettle of men who were willing to fight against evil even at the cost of losing their lives.

    Alfred Andreas Heiss was born on April 18, 1904 in Triebenreuth, a village in Bavaria that is now part of the municipality of Stadtsteinach. He was the sixth child of Johann Heiss, a weaver, and Kunigunda Turbanisch, and was baptized the following day in the Catholic church. After completing his early schooling in the village, he attended the Bamberg Trade School. In April 1918, when he had just turned 14, he began working in the Stadtsteinach municipal offices. He would later work in the health insurance department of the same town, before starting an apprenticeship in a bank and moving to Burgkunstadt on June 1, 1924, to work in the commercial department of an aluminum company. When this company went bankrupt in 1930, Alfred Heiss lost his job and moved to Berlin in search of a stable occupation.

    © 2021 Verwaltungsgemeinschaft Stadtsteinach

    In Berlin he obtained a position in the civil service, first at the Labor Court and then at the Berlin Public Prosecutor's Office. But also - and this is a key fact for his biography - he began to assist a well-known Berlin priest, Helmut Fahsel, as a stenographer. It was probably this encounter that led Alfred Heiss to take his faith seriously. Although he had been educated in the Catholic religion, until his departure for Berlin there is no indication that religious questions played a role in his life... or even politics. In 1932, Heiss joined the Catholic Zentrum party; as he himself will say, the reason was "my conviction, which I gained here in Berlin, that the Zentrum was the party that defended the interests of my religion." In a letter to his parents in March 1935 he said: "Defending our faith is the only thing that can be the basis for understanding between peoples and for the economic improvement it brings.

    These ideas clashed with the aims of National Socialism, which wanted to impose German supremacy in Europe. Heiss criticized the National Socialist policy and ideology, especially the measures directly directed against the Church, the Germanizing and paganizing tendencies, which he considered as a clear advance of atheism; that is why he was also against the Nazi doctrine of race, which presented the Nordic man as a superior being. Heiss took part in public events in Catholic Berlin, such as the Day of German Catholics in 1934, the inauguration of the diocese by Bishop Nikolaus Bares in 1934 and that of his successor - after the sudden death of Bares on March 1, 1935 - Konrad von Preysing.

    As in practically all of Germany, the Nazis also gained central positions in Heiss's hometown of Triebenreuth. In September 1934, while Alfred was on vacation there, a political discussion took place in the brewery run by the Nazi mayor Josef Degen. After being denounced for expressing opinions that "disturbed the work of National Socialist construction", he was arrested by the Gestapo; in addition to the penalty that could be imposed on him at trial, the Prosecutor's Office requested his expulsion from the State Administration. Alfred Heiss was taken to a clandestine concentration camp in Berlin, the "Columbia House". The testimony of Degen's son as a witness at the oral trial was decisive for Heiss' acquittal. However, his application for reinstatement in the civil service was rejected. He then got a modest job in the tax collection office of Berlin's Catholic parishes. 

    In those years Alfred Heiss intensifies his Christian practice; in a letter to his parents he comments: "In the east of Berlin there is a chapel dedicated to Christ the King. It is located in a working-class district, probably one of the poorest in Berlin. In this chapel the Blessed Sacrament is uninterruptedly exposed day and night for adoration. There are always people there for adoration. It is in that chapel that I began the year 1936". Although it is known that from June 1936 onwards he was working again in the public administration, there is little news about him during those years. The situation will change when he is called up.

    On June 14, 1940, he received the letter of incorporation to the Wehrmacht and is assigned to an infantry battalion in a Silesian town called Glogau. However, he refuses to make the so-called "German Salute" ("Heil Hitler!") and to wear a uniform bearing the swastika. In his statement, according to the indictment, he says that "since National Socialism has an anti-Christian stance, he refuses to serve as a soldier for the National Socialist state. Despite the warning of the penalty imposed by law, he stuck to this refusal." Although the records of the trial have been lost, it is recorded that the War Tribunal sentenced him on August 20 to death, for Implementation of the water industry ("acts that undermine the defense force").

    He spent his last days before his execution in the Brandenburg-Görden prison. There he wrote his last letter, addressed to his father - his mother had died at the beginning of July - his sister, his brother-in-law and his niece: "Early tomorrow morning I will take my last steps. May God be merciful to me. What I ask of you is to remain steadfast to Christ and his Church. Farewell. Alfred Andreas. The sentence was carried out on September 24, at 5.50 a.m.

    In August 1945, the German Bishops' Conference decided that the attacks on the Church during the Third Reich should be recorded. The pastor of Stadtsteinach, Ferdinand Klopf, then wrote to the diocese of Bamberg: "Alfred Andreas Heiss was arrested for refusing military service, which he refused exclusively on religious grounds despite knowing the consequences; he was sentenced to death for 'undermining the defense force' and died bravely as a true martyr. Documents and letters are in the possession of his relatives in Triebenreuth".

    However, the bishopric of Bamberg did not take any steps at that time to restore Heiss' memory. It was his sister Margarethe Simon (1900-1981) who saw to it that, in 1957, a plaque with her brother's photo was placed in the chapel of Christ the King that had just been built in Triebenreuth. Margarethe's daughter Gretl Simon (1929-1980) and her husband Wilhelm Geyer (1921-1997) applied to the Stadtsteinach Museum for a permanent exhibition on Heiss. Anton Nagel, director of the Stadtsteinach Museum, was commissioned to design the exhibition.

    It was only in 1987 that Thomas Breuer found the report of the parish priest Ferdinand Klopf in the diocesan archive of Bamberg and published it, together with the documents from the museum in Stadtsteinach, in a short booklet in 1989. As a consequence of this publication, in July 1990 a memorial plaque was placed next to those of the fallen of World War I and World War II; it reads: "In memory of Alfred Andreas Heiss, born in Triebenreuth in 1904, executed on September 24, 1940 in Brandenburg. He died for remaining faithful to his faith".

    © José M. García Pelegrín

    On April 24, 2014, a "stumbling stone" (a plaque that is embedded in the pavement to remember victims of Nazism, many of them Jews taken to extermination camps) was placed in Berlin's Georg-Wilhelm-Strasse in front of house number 3. The text reads: "Here lived Alfred Andreas Heiss, born 1904, who refused military service as a Christian resistance. Death sentence 20-8-1940, executed 24-9-1940, Brandenburg prison." At the laying ceremony, Maximilian Wagner, pastor of St. Ludwig's Church, gave a brief biographical sketch of his life. The ceremony ended with a prayer: "Alfred Andreas Heiss fulfilled the mission you had entrusted to him by giving his life. You have called him to you as a friend. He lives with You with a love fulfilled wholeheartedly, wholeheartedly and with all his thoughts".

    Alfred Heiss and the others who refused to take the oath to Hitler remain, even today, an example of the primacy of conscience, of remaining faithful to the truth, even at the cost of one's life. More information about Alfred Heiss, and about nine other conscientious objectors, can be found in my recently published book: José M. García Pelegrín, "Mártires de la conciencia. Cristianos frente al juramento a Hitler". Digital Reasons, Madrid (2021) 192 pages. 13 € (6 € digital version).

    The World

    A global meeting to share the spirit of St. Vincent de Paul

    The Vincentian Family is calling on all those throughout the world who share the spirituality of St. Vincent de Paul to join in this global experience on the occasion of the virtual meeting planned for September 16 and 17, with the theme "Praying, dreaming and collaborating in the service of the poor".

    David Fernández Alonso-August 6, 2021-Reading time: 2 minutes

    The Vincentian Family, a worldwide movement inspired by the charism of St. Vincent de Paul, present in 162 countries around the world, with 160 congregations and lay associations and more than 4 million members, is organizing the second meeting of the leaders of all the branches present on the five continents on September 16-17, 2021. The meeting, which will be virtual, has as its theme "Praying, dreaming and collaborating in the service of the poor" and aims to replicate the spirit, sharing and fraternity of the first meeting, held in person in Rome in January 2020, shortly before the outbreak of the pandemic.

    Pope Francis, in October 2017, in his Audience to the members of the Vincentian Family on the occasion of the Vincentian Symposium for the four centuries of the charism, after thanking it for being "on the move on the roads of the world, as St. Vincent would also ask of you today," said, "I wish you not to stop but to continue to draw the love of God every day from adoration and to spread it throughout the world through the good contagion of charity, availability, concord."

    The online meeting, which for reasons of time difference will take place on two days: September 16 for Asia and Oceania, and September 17 for Europe, Africa and the Americas, will be divided into two parts: in the first, after the opening prayer, there will be a talk by Father Hugh O'Donnell, a missionary of the Congregation of the Mission, on how to pray and live as mystics of charity in the spirit of St. Vincent de Paul and St. Louise de Marillac, co-founder of the Daughters of Charity of St. Vincent de Paul, followed by a dialogue between the heads of the various branches of the Family; in the second part there will be a review, through some videos, of the main Vincentian events of the past four years: the Symposium (2017), the Vincentian Film Festival (2018), the first world meeting of the heads of the branches of the Vincentian Family (2020) and the initiative of the thirteen houses, currently underway, which are donated to the homeless.

    This new meeting next September will therefore be a precious opportunity to extend an invitation to meet with the Family to orders, congregations and associations that are not yet part of it, but feel that they share its spirituality and charism.

    Father Tomaž Mavrič CM, Superior General of the Congregation of the Mission and President of the Executive Committee of the Vincentian Family, will close this meeting. Father Tomaž writes in his letter of invitation to the event, "Come and experience the joy of being together with others who share your same spirit," citing that charism of St. Vincent de Paul that recently completed four centuries of life: "Vincent's vision initiated, more than 400 years ago, a movement that has given rise to a new international dynamism: the joint efforts of men and women, ordained and lay, to combat the threat of poverty both in individual lives and in the social structures that perpetuate it."

    The World

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

    This is the second part of Omnes' conversation with Cardinal Péter Erdő, Archbishop of Esztergom-Budapest and Primate of Hungary, on the occasion of the International Eucharistic Congress and Pope Francis' visit to Budapest in September 2021.

    Alfonso Riobó-August 6, 2021-Reading time: 8 minutes

    What are the difficulties facing the Church in the context you have described?

    A major challenge in Hungary has been the network of Catholic schools. Today the Church - dioceses, religious orders, etc. - has about 770 schools, ranging from kindergartens to universities. We have to work very hard so that these schools can transmit something of the Catholic worldview. There are very precise state norms about what should be taught in each course, etc., and also indications about the social action of the schools. For example: in all schools hot meals must be given to the children. On the one hand, this is very important, since there are areas, groups and classes that really need it; but we have to give it to everyone practically free of charge. This is a structural fact, but it has required the expansion of school buildings. Another example: we have had to expand the sports centers and offer more possibilities for physical education, and that costs a lot of money. We needed the support of the government to be able to do this, because the Church does not have the money for so many investments. Something similar happens with the social residences that we have received from the State, both the religious orders and the dioceses. Most of the buildings were not sufficiently modern or well equipped, the management of labor relations is complex, and financing is difficult. 

    All this forces one to take care of many things, and one can end up asking oneself: how does the Kingdom of God advance? I hear it said by priests. Thanks be to God, parishes are juridical persons recognized by the State; but juridical persons have various administrative obligations that parish priests have to take care of, and some say: I try to take care of it, but I did not become a priest for this. It is also a challenge.

    A preparatory poster for the Pope's visit in a Szentendre parish. ©2021 Omnes.

    It may also be recalled that in the last thirty years the status of religion classes in public schools has changed once or twice. We have had to train a new generation of teachers and catechists. Thank God, we have our own universities and schools where we can train them. But it is not simply a matter of them having a diploma, but we have to value highly the teaching and ecclesial task of religion teachers. Theirs is a very important function. If we ask ourselves who transmits the faith of the Church today, we have to answer that 80 percent of the teachers are women, especially women teachers of religion in schools. It is very nice, it is a new possibility that did not exist thirty years ago.

    As far as the financing of Catholic schools is concerned, it is actually regulated quite clearly in Law 4/1990, which provides for the same financing as for state schools. This provision would later be concretized in the 1997 Agreement between Hungary and the Holy See, which was signed by a socialist government. Consequently, funding is governed by the principle of equality. It is obvious that several questions can be debated from this point. Sometimes there is a debate about how much the State pays to the State schools, to determine whether it helps in the same way to finance the Church schools; but that debate can go on forever, because the exact data is only available to the Ministry, and we only know what the Ministry provides us with.

    We could go on and mention other areas where further work is needed. Religious orders and spiritual movements today can operate freely in Hungary, and sometimes they find in the dioceses good pastoral relations, but this is not always the case. As far as ecumenical cooperation is concerned, we have good relations with the other Christian churches, and even with the Jewish religious communities, and not only during the annual ecumenical week of prayer for unity: there are joint conferences, various activities are organized. At the same time, we are aware of our limits in this area: the local Church cannot make decisions about the faith, but must respect the competence of the corresponding bodies of the Holy See. But, in possession of the documents of the Holy See, at the level of practical cooperation we are also quite close on many social issues.

    We have good relations with other Christian churches and Jewish religious communities. At the same time, we are aware of our limits: the local church cannot make decisions about faith.

    Cardinal Péter ErdőArchbishop of Esztergom-Budapest and Primate of Hungary

    The President of the Republic, János Áder, a Catholic, will give a personal testimony at the Eucharistic Congress in September. Is this a formal participation, does it follow a traditional protocol?

    When a person professes his or her own religiosity publicly, it cannot be only because of a tradition. It must be a personal conviction.

    The current Hungarian government stresses its commitment to Christian values. Do you think this is appropriate?

    This is an interesting topic. It would be worthwhile to devote an entire conversation to examining what Christian values are. Certainly, if we are talking about the freedom of persons, the equal dignity of all men, life, the family, the high value of peoples and their culture, then of course there are human values, which stand out more in the light of Christian values. 

    In addition, there are contents that are related to the person of Jesus Christ. We have been saved, the world has been redeemed. The meaning of existence does not come to us only from creation, but there is much more... God is not distant, but He speaks to us, there is a Revelation. He speaks to us with human words, and through the life of a Person who is Man and God. The person of Christ is for us the great hope, a source of strength and light. For this reason, the Christian cannot be pessimistic, cannot despair. It is important precisely today, when there are many signs of disillusionment and fear in the world. Above all, there is fear of the future. 

    We talk a lot about the care of nature, but is it not the laws of nature that make possible the destruction of plants, animals and humans? That is why we speak rather of the "care of creation". If the world has been designed by God, if it has a goal, it also has a meaning. It is not only there so that we can live well tomorrow, but there is much more to it. And our responsibility is greater, because we have not received the earth as owners, but we have to take care of it and protect it as good stewards. If life and human existence are not seen in this perspective of meaning and value - these are Christian values - then the most valuable thing will be that we are doing well at the moment, whether we say so openly or not; like the "carpe diem" in Roman times. Then one is afraid of the future, because tomorrow I might not feel well; one is afraid of others, because maybe because of them I might have to deny myself something, and I would begin to see them as a threat. 

    If human existence is not contemplated in the perspective of meaning, the most valuable thing will be to find oneself well at this moment. You will be afraid of the future; or of others, and you will begin to see them as a threat.

    Cardinal Péter ErdőArchbishop of Esztergom-Budapest and Primate of Hungary

    Individualism and isolation are also a consequence of meaninglessness. If that is so, then neither language, culture, history, nor the past and the future, have any sense. How can one feel one's own responsibility if nothing has any meaning? Let us realize that the responsibility for creation is really only well founded within the framework of that system. When there is no measure, one can doubt which is worth more, a stone or a man.

    And the same is also true for secularization if we want to return to that theme. There was an early form of secularization, when something else was put in the place of God; for example, progress: there is no God or we don't know his plans, but we have progress. Yes, but... progress to where? Where is the goal? Today we see a second form of secularization, the secularization of secularization, which is the approach mentioned above, which makes it very difficult to live and work together in a responsible way.

    Therefore, a change is needed, a conversion, as Pope Francis says. Thus, we have returned to the beginning, when John the Baptist began to preach, and to the beginning of the proclamation of Jesus Christ, who, as we read in the Gospel, said at the beginning: "Repent and believe in the Gospel". This is our message.

    What is the point of the debate among European leaders on values? You know Europe well, because you chaired the Council of European Bishops' Conferences between 2006 and 2016.

    Values always express a relationship. Something is worth more or less, compared to something else. In everyday life we express this very primitively in monetary terms.

    It is fine to compare one thing with another, but is the world as such valuable? It is only valuable if there is also another reality with which the world can be compared, with which it can be in relation. Then values will be grounded. And values cannot be invented or created by oneself, but are given in the structure of reality, and must be discovered. Then, one has to orient one's own behavior according to them.

    Values cannot be invented or created by oneself, but are given in the structure of reality, and must be discovered.

    Cardinal Péter ErdőArchbishop of Esztergom-Budapest and Primate of Hungary

    An emblematic figure in Hungary is Cardinal József Mindszenty, defender of freedom in the face of communism. Is his canonization process moving forward?

    Although historical vicissitudes prevented me from meeting Cardinal Mindszenty personally, he was my bishop when I was admitted as a candidate for the priesthood. Since he was living in the American embassy, he was unable to maintain contact with the diocese.

    József Mindszenty was a Catholic voice that was violently repressed. That made him very respected, also by non-Catholics. He is a personality who offered his whole life for the Church, for the faith and also for Hungary. Exiled, he visited the Hungarian diaspora all over the world with great affection and strengthened them morally. Today he is still held in high esteem. There are many streets, squares, schools, etc., named after him, and a rich literature has been published about him.

    The tomb of József Mindszenty, in Budapest. ©2021 Omnes.

    I sincerely believe that he was not only a national hero, but also a holy man. Therefore, my joy was very great when Pope Francis issued the decree on his heroic virtues in 2019. It is an important step towards beatification. We are now praying for a miracle. There are already healings attributed to her intercession, but the criteria for it to be a miracle are very strict. We hope that one day our many prayers will be answered.

    Mindszenty was not only a national hero, but also a holy man. My joy was very great when Pope Francis issued the decree on his heroic virtues.

    Cardinal Péter ErdőArchbishop of Esztergom-Budapest and Primate of Hungary

    What other topics occupy you?

    Apart from the major issues of interest in the life of the Church today, and also in relation to them, as a historian of Canon Law I am studying questions such as synodality in the early Church, or the need for discernment before the adoption of decisions such as a sentence or the promulgation of a law. I am interested in analyzing the structure of all those decisions, and the criteria to be followed in that discernment, from the Catholic point of view.

    These and other questions are always important in the life of the Church. We hope to find answers also on the basis of history, answers that will be a help for the life of the Church today. Now a book of mine is going to be published in Italy where I offer collected texts, also on these themes.

    This question has much to do with the Holy Spirit. The early Church was convinced that the apostles, the presbyters in the Church of Jerusalem, as we see already in the Acts of the Apostles, when they had to decide a question in common, they needed the help of the Holy Spirit, which they certainly did not lack; and from texts and liturgical fragments it is clear (this is now reflected in the prayer of priestly ordination) that they had a collective spirit of presbyterate under consideration, before the councils in the strict sense of the word came into being. These appeared perhaps towards the middle of the second century or later, when the monarchical episcopate spread. But before that there was already the presbyterate of the local Church. Later, when the bishops met together, they also had the conviction that they, like the presbyters of the local Church, were in some way successors of the apostles, and that together they had the assistance of the Holy Spirit. It is therefore a very ancient question.

    Anything else you would like to add?

    Yes, I would like to emphasize once again how happy we are about the upcoming visit of Pope Francis. We await him with great affection, and we are very grateful for your prayers for us. We Hungarian Catholics pray very much for him and for his apostolic ministry. For us, the fact that he is coming to our country is a sign of mercy. And your personal presence in our country is a great expression of unity with the whole Church.

    We look forward with great affection to Pope Francis, and we thank you very much for your prayers for us. We Hungarian Catholics pray very much for him and for his apostolic ministry.

    Cardinal Péter ErdőArchbishop of Esztergom-Budapest and Primate of Hungary
    The World

    Msgr. Jarjis: "During the four days of the Pope's visit, Iraq has experienced a miracle of peace".

    Omnes talks to the Auxiliary Patriarch of Baghdad, Monsignor Robert Jarjis, about the Pope's recent trip to Iraq and some of the Church's projects in the country.

    David Fernández Alonso-August 5, 2021-Reading time: 7 minutes

    In an office on the fifth floor of a building in a business district of Madrid, Monsignor Robert Jarjis, Auxiliary Patriarch of Babylon of the Chaldeans of the Chaldean Church, receives Omnes for a long time to talk about the recent and historic trip of Pope Francis to Iraq, as well as other issues, including the reason for his visit to Spain.

    Msgr. Robert Jarjis was born in Baghdad on October 23, 1973. He studied veterinary medicine at the University of Baghdad, obtaining a license and a master's degree. He entered the patriarchal seminary of Baghdad and studied at the Babel College. He was then sent to Rome, to the Collegio Urbano, as a seminarian, to continue his education at the Pontifical Urban University and was ordained a priest in Rome on April 27, 2008 by Pope Benedict XVI.

    He subsequently studied at the Pontifical Biblical Institute and obtained a degree in Biblical Theology in 2001. After returning to Baghdad, he was pastor for 7 years of the parish of St. Mary of the Assumption in the district of Mansour in the capital. Since a few months ago, he was pastor of St. Joseph Cathedral; he has been a local collaborator of the Apostolic Nunciature for some years.

    He speaks Arabic, Italian, Syriac and knows English. Conversation is in Italian.

    Msgr. Jarjis, regarding the historic visit of the Pope, knowing that it was a desire of the last Pontiffs, could you tell us how the trip was conceived and how it was carried out? 

    I remember very well when Pope St. John Paul II wanted to come to Iraq in the year 2000, on the Jubilee trip. At that time there were some difficulties and challenges that hindered the Pope from making the trip as he wanted at that time. He wanted to make a journey like Abraham, from Ur, a pilgrimage. But because of these obstacles and challenges, which had to do in part with the ruling regime that existed in Iraq at that time, Pope John Paul II was not able to make that trip. 

    So there remained a desire in the heart of the Pope, both of John Paul II and of those who followed him. That is why at that time there was a sadness among the Christians of Iraq, because this desire of Pope John Paul II could not be fulfilled. A meeting was held, in a certain sense, a "journey" in the Paul VI Hall. 

    This desire has been faced during all these years, and just this year the time has come to do it, "the hour has come", as the biblical text says. The time has come to carry out this desire. We can never say that it was an easy matter. Because the challenges were present on both sides, on the part of Pope Francis, on the part of the Vatican, on the part of the Church and on the part of the government. Perhaps some did not want this trip to take place. Maybe, I insist, maybe there was someone who did not want it. Because we have no documents on the matter. But the challenges were abundant, either from the Church, from the Vatican, or from the Iraqi government.

    There were many challenges to the trip, both from the Church and from the Iraqi government. "Perhaps" there were some who did not want this trip to take place.

    Monsignor Robert JarjisAuxiliary Patriarch of Babylon of the Chaldeans, Baghdad

    I personally knew the plan of the trip before it was published, at a certain moment, as an auxiliary of the Patriarchate. I was personally asked by the Patriarch, Cardinal Louis Raphaël I Sako; he told me of the Pope's desire to travel to Iraq. Cardinal Sako is a person of abundant and very good relations, both inside Iraq and outside the country. These good relations have driven this desire for the trip to come to fruition. Without these relationships, this "baby" would not have been born, it would have remained in the womb, in the mind and heart of the Pope. When we learned from Patriarch Cardinal Sako - Patriarch of the Chaldean Church worldwide - and from the Nuncio, Monsignor Mitja Leskovar the desire to carry it out this year, we created a committee to work on the visit immediately. This committee started working in November and from then on everything has been moving forward. 

    We already know how the visit unfolded afterwards, but how was the reception of the announcement of the Pope's visit to the country?

    There was a date to announce the visit, and because of these challenges that were there and that we have talked about, the announcement date was delayed. We were expecting this date, because from the moment it is announced, the visitation is on a 90%. But if it is not announced, it remains a wish, but the "baby" is not born. 

    So, at the time the announcement was delayed, we were a little scared. There was some uncertainty. But we thank the Lord, the work of everyone, of the Church and of the Iraqi government, because in the end everything went ahead. Also, because it was the first time in history that a Pope visited Iraq. We had no experience. We are not in Jordan, we are not in Lebanon, we are not in Egypt, where the Pope has already been. 

    At the time the announcement of the travel date was delayed, we were a bit scared. There was some uncertainty. But we thank the Lord, the work of everyone, the Church and the Iraqi government, because in the end everything went ahead.

    Monsignor Robert JarjisAuxiliary Patriarch of Babylon of the Chaldeans, Baghdad

    In addition, 2020 was a very complicated year, due to the COVID pandemic. And these problems added to the challenges already present. That is why the announcement has been a "gospel", good news. 

    The reactions have been totally positive, both for Catholics and for the rest of the Iraqi people and the whole world. How is the situation now among the religions and among the inhabitants of the country after the trip?

    Iraq is a country that yearns for peace. Iraqis are tired of wars. Because it is a country that has lived through and experienced many wars, many types of wars: wars against other countries, civil wars, wars between families and even within families. So war has become a daily occurrence for Iraqis. 

    Peace is therefore a much desired and clean "water" for Iraq. For four days Iraq has experienced a miracle of peace. A very strange one. In a meeting I explained that all Iraq breathed clean air during those days. It was the first time since 2003 that such a clean air was breathed. 

    This act of the Holy Father, who is a human being but filled with the Holy Spirit, is a divine touch. When the divine touches you, it makes you live in peace, it makes you live in a joyful way. It does not eliminate the problems, the difficulties, of course. They remain, but in the midst of the problems, you live in peace. This is the divine touch. Iraq has experienced a touch of peace that is not earthly. 

    For four days Iraq has lived a miracle of peace. Not since 2003 has there been such pure air in Iraq.

    Monsignor Robert JarjisAuxiliary Patriarch of Babylon of the Chaldeans, Baghdad

    When the Pope visited Iraq, you have experienced this feeling, the pure desire of everybody and the unity of everybody to make this trip happen. Maybe, maybe, maybe, maybe, three times maybe, I mean, they received some call to avoid the trip. 

    Let us remember the attack a few days before the arrival of the Holy Father, which killed poor people, people who work every day to earn their daily wages. To buy vegetables, not even meat, only vegetables, to feed their families. They have been killed. This attack, perhaps, has been to prevent the trip of the Holy Father.

    However, the divine touch had its plan. That this people could live a little peace. 

    What are the projects in Iraq now? What is the legacy of the Holy Father for the coming years?

    What does an Iraqi say about the Pope's visit? About the Pope's visit, he says I hope he comes back. Because the streets have been cleaned, happiness is present. The people are united. This did not exist. Jesus speaks. The devil's kingdom is divided and does not remain. When it is united, it remains. Iraq has been united. Everything. Christians, Muslims, all followed the visit of the Holy Father. All.

    I was also responsible for the liturgical ceremonies. When the Pope came to the cathedral; you can see in YouTube videos, which have been widely spread on the net; people from the surrounding area would come out of their houses and approach to greet the Pope, almost all of them Muslims or non-Christians. The Pope would pass by and they would greet him "eccolo, eccolo, benvenuto Papa!". They spoke in Italian. They were Arab people. It is a tremendous thing. A particular touch. 

    The people need a face of peace like that of the Holy Father. They are tired of the faces of war. I am tired too, being an Iraqi.

    Entering into another question, Msgr. Jarjis, what was the reason for your visit to Spain?

    This question is very interesting. Because of immigration, which we have largely in Iraq, as the Chaldean Church, I am the Auxiliary of the Patriarchate of the Chaldean Church for Educational Affairs. And we have created an Institute for Biblical and Ancient Languages Studies. Biblical and Mesopotamian Languages. 

    And we not only want to reach out to our faithful who are in Iraq, but also to the faithful who are all over the world. This brings the churches together again. Using the means that exist now. St. Paul used the medium that was used in his time. If St. Paul had had the Internet, Facebook or WhatsApp, he would have used them. St. Paul would have sent the Letter to the Corinthians through Facebook, Instagram or Twitter. 

    But the means he had were letters. And that was what he did, writing letters with the fire of his heart. To proclaim the name of Jesus, to reach everyone and unite everyone. Therefore, we, as children of this great herald of the name of Jesus, have sought the fastest means to transmit this and unite our church that is scattered throughout the world. 

    St. Paul if he had lived today would have sent the Letter to the Corinthians through Facebook, Instagram, WhatsApp or Twitter. The medium he had then was letters.

    Monsignor Robert JarjisAuxiliary Patriarch of Babylon of the Chaldeans, Baghdad

    The challenges are many. First, because we didn't want to create something without a clear and concrete objective in the future. We could have done something simple and that was it. But we didn't. Our teachers have already started before the pandemic. They are all from the Arab world. Professors from the PhD, from the master's degree in the Bible. We have already taken the academic steps. 

    The second step, we have started to register Iraqi students, from different provinces; also students from the United States and Canada. From three countries. The second year we started with 46 people. Students from Europe, from Sweden, from Australia, from other states in the United States, from Turkey, immigrants in Turkey, and so on. 

    This is our project. It requires support. Economic support but also recognition from other foreign universities, which is fundamental. Through an "angel", a Spanish priest, Father José Rapallo, who takes care of the Spanish military inside Iraq, we have made great progress. We met him during the visit of the Holy Father. And we talked about this project. And from there we have made contact with two universities: UNIR University and the Faculty of San Dámaso. 

    So we have been in contact with them and we have had meetings so that they can help us in the technical part. Thanks also to Cardinal Osoro and Cardinal Omella, etc. We have spoken as brothers. 

    The third economic part, we hope to find support and sponsors that will allow us to carry out the project. 

    Before the pandemic, we had started a catechetical institute in several cities. In Erbil, in Baghdad. But it is an Institute that covers a lot but not very deep. The Institute we are promoting covers a specialized subject. So let us hope that it will succeed.  

    The Vatican

    Pope resumes audiences: "Do not negotiate with the truth of the Gospel".

    Francis resumed the general audiences with a catechesis on the Letter of St. Paul to the Galatians, after the break during the month of July.

    David Fernández Alonso-August 4, 2021-Reading time: < 1 minute

    The Holy Father Francis has resumed the general audiences, from the Paul VI Hall, after the break during the month of July. In this way, the health protocol for the COVID pandemic is maintained, keeping a chair of separation between one person and another.

    The Pope continued the catechesis on the Letter of St. Paul to the Galatians, which he had begun before the summer, once the cycle of catechesis on prayer had ended.

    "This passage from the Letter to the Galatians"Francis began, "shows us that St. Paul understood his life as a call to evangelize, a mission to which he dedicated himself with all his strength. For the Apostle, the Gospel is the KerygmaThe Gospel is the proclamation of Christ's death and resurrection, the paschal mystery in which God fulfills his promises to Israel and offers salvation to all people. By accepting the Gospel we are reconciled with God our Father, we become his children and heirs of eternal life".

    The Pope invites us to be faithful to the one Gospel, faithful to the way through identification with Jesus Christ: "Therefore, when Paul sees that the Galatian community is in danger of giving ear to false preachers and turning away from the way of faith, he invites them to remain faithful to the one Gospel, which is not observance of the law, but configuration to the Person of Jesus Christ, who frees us from death and sin".

    Sunday Readings

    Commentary on the readings for Sunday 19th 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 4, 2021-Reading time: 2 minutes

    "I sought the Lord; he answered me and delivered me from all my fears." Psalm 33 expresses the spirit of Elijah after the trial of discouragement. He had hundreds of prophets of Baal killed, defeated in the trial by fire on Mount Carmel, applying the Torah that condemned idolaters to death. But Queen Jezebel lets him know that she wants the same end for him. He flees and is assaulted by fear and the weariness of living. "Enough, Lord, take away my life." her gaze depresses him: "I'm no better than my parents." 

    But God did not ask him to be better, nor to judge himself, but to allow himself to be fed by him. The bread baked on stones that the angel gives him is a foretaste of the Eucharist. It gives him strength to walk forty days and forty nights to Mount Horeb. It is Mount Sinai, where the people of Israel has its roots, where Elijah rejuvenates his vocation. 

    Elijah had a crisis of faith and the Ephesians live the crisis in the life of Christ that they have received: Paul exhorts them to not "grieve the Holy Spirit" and to make disappear "from them all bitterness, wrath, indignation, shouting, and slander, with all manner of malice."and be "imitators of God" y "be kind to one another, tenderhearted, forgiving one another, as God forgave you in Christ."

    Introduced by these two examples of crisis, we come to the murmur of the Jews who do not believe that Jesus can be the "bread from heaven"; for them his humanity is an obstacle to understanding his divine nature. They say that he is "the son of Joseph"The reality contrasts with the conviction that the Messiah must come down from heaven without any earthly genealogy. Joseph and Mary are the witnesses that Jesus is the Son of God. But it is not the time to reveal the mystery of his birth. 

    Jesus urges them: "Do not murmur among yourselves.". This verb refers to the murmuring of his parents in the desert against Moses. At the same time, by removing their guilt, he reveals to them that only with the attraction that the Father gives them can they go to him in faith. In spite of their obstinacy, Jesus proceeds to reveal himself as "the bread of life" y "the living bread which came down from heaven", allowing the Father to grant them their freedom to be attracted to him. "If anyone eats this bread, he shall live forever; and the bread that I will give is my flesh for the life of the world." In the Semitic language, the word "meat" means the whole living person. By eating it, we get all of Jesus Christ and all of his life: "It is no longer I who live, but Christ who lives in me".. By eating the bread that gives life, Jesus helps us to overcome the discouragement and fear of Elijah, the difficulties and vices of the Ephesians and the unbelief of the Jews.

    The homily on the readings of Sunday 19th Sunday

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

    Father S.O.S

    Useful programs for social network management

    Social networking is becoming increasingly important to the life of the Church and its agencies. After all, people of all ages are moving to social networks to find new things to do, places to go and people to meet.

    José Luis Pascual-August 3, 2021-Reading time: 3 minutes

    Despite its usefulness, we understand that managing a Facebook, Twitter e Instagram... is a time-consuming task. And, if we add it to our workload, it can seem like an impossible task. It would be a time saver to make social network management easier for everyone. I will show you the best apps that can speed up your social networks. They are:

    Social report

    Social report is an all-in-one social media management tool. It can be used to schedule posts and generate detailed reports. It has excellent smart scheduling tools, detailed analytics and reporting, and even a smart social inbox that displays your mentions. 

    On the publishing side, you can schedule the statuses of all your social network accounts at once. Simply build your post in the message composition window, select the accounts you want to post to and schedule your post. You can use content syndication and content syndication features. Evergreen to automate the publication in social networks. 

    Social report offers a tool that allows you to import status updates from a document in Excelso you can schedule all your publications at once. It is compatible with all networks.

    Canva

    Canva is a free web-based graphic design application. You can create banners and other social media images using the free template library. Just fill them with your own text, change the images and brand them with your logos. Once you've perfected your design, you can download copies of your designs for social use and post them directly to the social networks of your choice. 

    Sharethis

    Sharethis offers free social network sharing buttons for the website or blog of WordPress. The buttons are polished, responsive and optimized for mobile devices, so they will adapt to the look and feel of the website. Just add the code ShareThis to your website, and that's it! I promise it won't take more than 10 minutes to implement, it's free!

    Kapwing

    Kapwing quickly edit social media videos on the web. Today video is taking over the social media world. So, if your church wants to increase attendance, it should experiment with posting short videos of services and breakout sessions. But video editing is time-consuming and expensive. With Kapwing go to the website, select one of its many editing functions and upload your video clip. Kapwing will do the rest. So you can take your cell phone video of Sunday's celebration and edit it into a short clip to Facebook in a matter of seconds.

    Tweetdeck

    Tweetdeck is the free tool of Twitter for advanced users. The application allows you to view, manage and tweet from all of the accounts of Twitter in one place. You can also use it to run ongoing searches for different keywords and hashtags. Create as many dashboards as you want to display different lists, feeds of Twitterand more.

    Story heap

    Story heap creates and schedules stories of Instagram y Snapchat online. The stories of Instagram y Snapchat are a powerful way to increase social followers, especially among younger people. But creating story content on a smartphone can be difficult. Limited screen real estate makes it difficult to create. Storyheap is a web application that allows you to create and schedule stories of Snapchat e Instagram in your web browser. The application has a story generator, so it is very easy to create them.

    Pagemodo

    Pagemodo helps you stand out among the sea of generic Facebook with amazing themes and custom tabs. You can create a custom tab on the Facebook of your church and add photos, videos, maps, service information and more with just a couple of clicks. You already have control over the HTML and CSS of the tab. When used correctly, these additional tabs can be converted to the Facebook of your parish in a knowledge base about your parish. It has an excellent cover photo creator that allows you to create custom banners, no design experience required.

    Visit the website of each of these tools, and you will see how easy it is.

    Father S.O.S

    How to do streaming in your parish

    "Streaming is already a widespread concept, and the transmission of acts, events or ceremonies by this means has become a common resource. The last few months, with the situation created by COVID-19, have demonstrated its usefulness. How to make good use of this possibility?

    José Luis Pascual-August 3, 2021-Reading time: 3 minutes

    There are different questions regarding the live or recorded transmission of streamingthrough different platforms for our parishes, meetings or events. And let's talk about what we need to make a live broadcast on the platform of your choice (Facebook, Instagram, Youtubeetc...). 

    It is necessary that our transmission has a good quality, since nowadays we are more attracted to a transmission that looks and sounds good than something that looks "pixelated" or has low quality, or where the audio is not understandable.

    And for that there is equipment that is necessary to make our transmission excellent. And, as you know, a series of equipment is needed, such as video cameras, video switchersIn some occasions, video capturers, etc.; but it is necessary that each one of these equipments is of a good quality, because if something of our chain of equipments is of lesser quality, obviously our result will be affected.

    Video

    Today we can already find different ways to receive video for a live broadcast: from NDI technology, which is the reception of video over IP, the reception of video via USB C cable, to the reception of video over IP. lightning in the case of the Apple brand, and the famous video capture devices. No matter which one you choose, the best option is the one that best suits your needs, space and economy. 

    Most cameras already give us FullHD or 4K quality, which are the standard qualities in terms of videos and give us a good image. It is important to emphasize that currently all these equipment for live transmission have digital inputs and outputs, thanks to which it does not lose quality when connected to other equipment, as long as this other equipment also accepts this video quality.

    Audio

    When it comes to audio, in the case of a transmission with one or two people, it can be done directly from the camera, if it has the appropriate inputs.

    There are many microphones available for this type of solution, from Lavalier for cell phones or conventional cameras, to conventional microphones of very good quality in the case of a camera that is of a higher range. 

    Our objective may be a transmission with music, specifically with a live band or where we need to receive audio directly from a console. Then we need an adapter to be able to send that external source. We can use consoles with USB output; if our system is very simple, there are also video capturers with audio inputs.

    One of the most common mistakes that happen with audio in live broadcasts is that the signal is sent saturated (peak, clip). This can happen for several reasons:

    1. because all your channels have a very high input signal and are reaching the peak or clip point on your console: remember to manage a correct gain structure;
    2. because the output level for the console's live stream is too high;
    3. because you are sending your signal to a console/USB interface or video switcher where you are giving gain to what you are receiving, which means that your signal is already amplified: the only thing you have to do on your console/USB interface or video switcher is to assign a volume to it.

    Software or Streaming System (transmission card)

    For the transmission we need a software or a device called "transmission card", to which we will send our audio and video together; these will be in charge of sending everything and making the transmission.

    To perform a streaming it is important to have tools that can meet our expectations and needs, including the number of cameras. There are several products that can be very useful for this. I use the ATEM MINI PRO, a switcher with a very good adaptability and great functions, a great bet from Blackmagic. We have the possibility of connecting 4 HDMI video signals, as well as direct transmission with cable without the need of a computer; and another great advantage is its price compared to others in the market.

    A good internet connection

    It would be useless to have all the devices for transmission if we do not have the necessary internet connection. The recommended bandwidth to make a transmission, always assuming that we do not have another device connected, is 10 Mb of upload. This will allow a good performance.

    With these 4 elements, we will be able to make our streaming correctly.

    Vocations

    The origins of the Carmel of Compostela: Mother Maria Antonia de Jesus

    Mother Maria Antonia de Jesus was the foundress of the Carmel of Santiago de Compostela, as well as a great literary woman, being the first Galician Carmelite mystic and writer. In 2018 Pope Francis declared her Venerable.

    Ana de la Esperanza i.c.d.-August 3, 2021-Reading time: 4 minutes

    We move back in time to the 18th century, to surprise the protagonist of our story. Maria Antonia Pereira y Andrade (1700-1760) is between 27-28 years old. Although born in the place of O Penedo (Cuntis), now lives in the port city of Baiona, where she has married Juan-Antonio Valverde. They have two children, and like so many Galician men, her husband asks her to emigrate to the south of Spain to earn more money to raise their family's standard of living. He insists so much that María Antonia gives him permission, on the condition that he does not take too long to return home... 

    Neither of them knew that this separation would be definitive, because God burst with force into the heart of Maria Antonia, who, being alone, began a life of intense prayer and piety.

    One night he receives a mystical experience - the first, we could say - in which he hears the voice of the Crucified One before whom he is praying, who says to him: "Turn away from the occasion where you may offend me and follow me."

    The burning of God's Love

    Here another Maria Antonia is born, her life is marked by the burning of the Love of God which, igniting in her soul, also lights the fire of love of neighbor, the zeal for the good of souls, for the conversion of sinners and non-believers.

    God is "the Master within". that enlightens her. Maria Antonia is illiterate, so she always tries to discern everything with her confessor. She has a great light on obedience, so as not to fall into illusions of fantasy: she lets herself be discerned.

    One day, while he was in his usual prayer, God made him a promise: "You will be the founder of a convent.". She wonders, like the Virgin at the Annunciation: "What will this be like?" Married, with two children, with her husband, who, although far away, continues to love each other...

    "If you want me to have them, you bring them!"

    God, however, is inspiring her to take a vow of chastity, he tells her that he wants her to have more children than the two she has, and the young Maria Antonia responds to him: "If you want me to have them, you bring them!". Up to thirteen girls from the village gathered together and were initiated into the spiritual life, prayer and frequenting the sacraments, all with great desires to become religious, although finally only three of them consecrated themselves to God.

    The promise of the foundation of the convent in Compostela always hammered in his thoughts: Of what Order, where, how and when?

    Driven by an inner motion, she asked her husband for permission to wear the habit of Our Lady of Mount Carmel, as devout women were accustomed to do (called "uncovered"). Later, the other three disciples, who would become religious like her, would do the same.

    To the Virgin of Carmen

    Our protagonist knows that there is an Order dedicated to the Virgin of Mount Carmel, which is dedicated to a life of prayer, love and worship of the Virgin. "the divine Queen", and he understood that this was the Order that God was pointing out to him. In fact, he hardly knew anything about it, nor about its foundress, the illustrious Saint Teresa of Jesus! That is why, when he fortuitously read the life of the saint from Avila, his Road to PerfectionThen, full of courage, she set out with the three young companions to Seville, where her husband was, to ask him for canonical separation, so that she could enter as a religious and help her companions to do the same. Their pilgrimage through Portuguese lands is incredible: they cross the entire Kingdom on foot, from north to south, until they reach Zafra, and from there, to Seville.

    On the eve of the feast of our holy Patriarch St. Joseph, after a night of prayer, of "fight with God"Her husband not only gives her permission, but also feels within himself the desire to become a religious himself, in the same Order that his wife chooses.

    Before her entrance, Maria Antonia tried to found with five of her disciples a Carmel in Santiago de Compostela, just after her return from Seville, while she was still a laywoman. She was moved by zeal for souls, and by an inordinate love for the Virgin of Carmel, who had no house of hers in Galicia, with the regret that the young women with a Carmelite vocation had to go to Castile.

    "You will be the founder of a convent."

    Not being able to found then, the two spouses fulfill the vow of becoming religious. They entered the Order of the Discalced Carmel on St. Joseph's Day in Alcalá de Henares, he in the Fathers and she in the Mothers of the Discalced Carmel. Corpus Christi. Maria Antonia is 32 years old.

    But the promise: "You will be foundress of a convent." Although calm, she remained alive under the ashes, and God rekindled the very lively fire of desire for the good of souls and for His glory. By providential means, everything was resolved, and on October 15, 1748, the foundresses arrived in Santiago de Compostela. It was the feast of St. Teresa! Thus the Lord had revealed it to them in a vision, in which they saw the Galician girls dressed in their traditional costumes, in a Jubilee Year (Jacobean Holy Year, like the one we are living today). Mother Maria Antonia comes as one more in the group.

    Shortly after the foundation was made, she was named prioress of the new community, and, as the Lord said to her with loving words, she was named prioress of the new community: "the child - the foundation - is returned to its own mother".

    She died in the odor of sanctity on March 10, 1760, and in 2018 she was declared Venerable by Pope Francis. We could not end this review without highlighting something that is of fundamental importance: when searching for the name of a Galician woman writer of the 18th century, the result is practically null. Only in the following century, four great literary women awaken the feminine soul of this land. With the Autobiography of Mother Maria Antonia -which has just been published for the first time (Editorial Mount Carmel)-, a just recognition is given to the first Galician Carmelite mystic and writer, who emerges from the shadows of the history of the XVIII century, showing a feminine profile of the Galician soul that was unknown. With her, a lamentable emptiness that impoverished our culture is saved, and a semblance of a female soul that was unknown appears. "old and new"The first one was that of Mother María Antonia de Jesús, who would be known among her people as "A Monxiña do Penedo" (The Monxiña of Penedo).

    The authorAna de la Esperanza i.c.d.

    Vocations

    Priest Saints: St. John Mary Vianney, the Holy Curé of Ars

    The Holy Curé of Ars is one of the great holy priests in the history of the Church, as demonstrated by his immense pastoral work and his reputation for holiness even during his lifetime.

    Manuel Belda-August 3, 2021-Reading time: 4 minutes

    St. John Mary Vianney was born in Dardilly, a village near Lyon, on May 8, 1786. At the age of 17, he began his priestly studies. Called to military service, he was sent to fight in Spain, but he deserted and hid in the mountains from 1809 to 1811, when an amnesty allowed him to return to his village. He returned to the Seminary, but because of his difficulties with philosophy and Latin, he was dismissed. A priest, Father Belley, took him in and prepared him until he was ordained on August 13, 1815. Belley's curate from 1815 until 1818, when he was assigned to the parish of Ars, a small village with 230 inhabitants. When he was sent there, the Vicar General of the diocese told him: "there is not much love in this parish; you will try to introduce it".

    In the years that he spent in Ars, two phases can be clearly distinguished: in the first, his pastoral work was limited to the parishioners of his parish, with preaching, catechesis, visits to the sick, etc. In the second, a few years later, his reputation for holiness spread throughout France and a great multitude from all regions flocked to Ars, and sometimes people had to wait for days to be able to go to confession with him. An example of this great influx of the faithful is that it was necessary to put special trains from Lyon to Ars.

    He died on August 4, 1859, so his obligatory memorial is celebrated on August 4. He was canonized and proclaimed patron of parish priests by Pius XI in 1929.

    His sanctity of life

    St. John Mary Vianney succeeded in converting the inhabitants of Ars and a great multitude of people, because he was very holy. On one occasion, a lawyer from Lyon who was returning from Ars was asked what he had seen there. And he answered: "I saw God in a man". As Benedict XVI once said: "The holy Curé of Ars succeeded in touching people's hearts not thanks to his human gifts, nor on the sole basis of an effort of will, however praiseworthy. He won over souls, even the most refractory, by communicating to them what he lived intimately, namely, his friendship with Christ. He was in love with Christ, and the true secret of his pastoral success was the love he felt for the Eucharistic mystery, celebrated and lived, which was transformed into love for the flock of Christ, the Christians, and for all people who seek God" (General Audience5-VIII-2009).

    The Holy Curé of Ars taught his parishioners above all by the witness of his holy life. By his prolonged stay before the tabernacle in the Church, he succeeded in getting the faithful to imitate him, going gladly to the tabernacle to visit Jesus in the Blessed Sacrament. From his example the faithful learned to pray. "There is no need to speak much to pray well," he taught them; "we know that Jesus is there, in the tabernacle: let us open our hearts to him, let us rejoice in his presence. This is the best prayer." "I look at him and he looks at me", said to his holy priest a peasant from Ars who prayed before the Tabernacle.

    Educating the faithful in devotion to the Eucharist was particularly effective when they saw him celebrate the Holy Sacrifice of the Altar. Those who attended said that "one could not find a figure that better expressed adoration... He contemplated the host with love". He would tell them: "All good works together are not comparable to the Sacrifice of the Mass, because they are the works of men, while the Holy Mass is the work of God".

    This personal identification with the Sacrifice of the Cross in the Holy Mass took him from the altar to the confessional. His dedication to the Sacrament of Reconciliation was exhausting. As the crowd of penitents from all over France grew, he spent up to 16 hours a day in the confessional. It was said at the time that Ars had become the "great hospital of souls". To a brother priest, he explained: "I will tell you my recipe: I give sinners a small penance and I do the rest for them.

    The Holy Curé of Ars lived heroically the virtue of poverty. His poverty was not that of a religious or a monk, but that which is asked of a priest: in spite of handling a lot of money (since the wealthier pilgrims were interested in his charitable works), he was aware that everything was for his church, his poor, his orphans, and his neediest families. He explained: "My secret is simple: give everything and keep nothing. When he found himself empty-handed, he would happily say to the poor who asked him: "Today I am poor like you, I am one of you...".". Thus, at the end of his life, he was able to say with absolute serenity: "I have nothing... Now the good Lord can call me whenever he wants...".".

    He also lived heroically the virtue of chastity. It can be said that it was the chastity that befits one who must habitually touch the Eucharist with his hands and contemplate it with all his heart in rapture, and with the same enthusiasm he distributes it to his faithful. It was said of him that "chastity shone in his eyes", and the faithful could see it when he gazed into the tabernacle with the eyes of a lover.

    Finally, in the life of the Holy Curé of Ars, his love for the Blessed Virgin must be emphasized. He himself felt a very lively devotion to the Immaculate Conception; he, who already in 1836 had consecrated his parish to Mary conceived without sin, and who with so much faith and joy welcomed the dogmatic definition of 1854. He always reminded his faithful that "Jesus Christ, when he gave us all that he could give us, wanted to make us heirs of the most precious thing he had, that is, his Holy Mother".

    Read more
    Integral ecology

    Purity is possible

    Faced with the increase in pornography consumption among young people and the harmful addictions that this practice causes, Dr. Kevin Majeres has launched an initiative to help people get out of this and other sexual addictions.

    David Fernández Alonso-August 3, 2021-Reading time: 3 minutes

    Adolescents consume pornography for the first time at age 12 and almost 7 out of 10 (68.2%) consume this sexual content frequently (they have done so in the last 30 days). This consumption occurs in privacy (93.9%), through cell phones, and focuses on free content. online (98.5%), mostly based on violence and inequality.

    DATO

    68%

    of adolescents consume pornography on a frequent basis.

    This is revealed, among others, by the report Sexual (mis)information: pornography and adolescence published a few months ago by Save the Children to study the consumption of sexual content among the adolescent population and the impact it has on their relationships and development. In addition to shedding light on this issue, the study includes a series of recommendations on how to deal with sexuality for families, education and health professionals and the adolescent population itself.

    According to some experts, the power of pornography, the consumption of which is increasing every year, as observed in this and other studies, comes from the way it tricks man's lower brain. One of the drawbacks of this region of the brain is that it cannot distinguish between an image and reality.

    Aware of this situation, Dr. Kevin Majeres, MD, has launched an initiative aimed at helping people who find themselves in a situation of some sexual addiction.

    Born and raised in Minnesota, Majeres studied medicine at the University of Dallas in Irving, Texas, where he also completed a residency at the University of Texas Southwestern Medical Center. After graduation he completed a fellowship with the Beck Institute for Cognitive Therapy and Research in Philadelphia, and joined the Academy of Cognitive Therapy. She is also a member of the Association of Behavioral and Cognitive Therapists. He is currently on the faculty at Harvard Medical School, where he teaches a weekly class on cognitive behavioral therapy to psychiatrists-in-training at Beth-Israel Deaconess Medical Center. He is also a diplomate of the American Board of Psychiatry and Neurology.

    The initiative can be found on the website www.lapurezaesposible.com and its original in English www.purityispossible.com.

    Under the claim that "purity is possible for anyone," Majeres offers a method to get out of the addiction of pornography consumption or other addictive sexual behaviors. "Purity," reads the portal's introduction, "is a state of peace in which your sexual desires and behaviors are in complete sync with your ideals. Living according to one's ideals always brings us joy, and anyone is capable of learning to do so through focused practice."

    This website aims to apply the wisdom and science of behavioral therapy to the challenge of overcoming addictive sexual behaviors. Through nine modules offered by the method, one can learn step by step how to gain control over impulses, anxiety and distraction. Majeres' method is based on the latest research findings in neuroscience, psychology, physiology and medicine. And along the way, the subject will find many reasons for hope.

    The plan begins with a module on ideals. "The purpose of behavioral therapy," explains Kevin Majeres, "is to break vicious circles and foster virtuous circles. Behavioral therapy focuses on the momentum that drives each other. In vicious circles, this momentum is the process of automation that grows as one escapes unpleasant emotions; in virtuous circles, it is the growth in meaning, self-control and joy that accompany the pursuit of ideals. This module will help you identify your ideals and take the first steps to live by them."

    At the core of cognitive therapy is the practice of reframingThe "I am a man," with which one voluntarily trains oneself to see trials as opportunities rather than threats. The reframing changes the way your brain works during a test: the tunnel vision formed by the impulse disappears, the ability to make moral decisions is preserved, and a clear vision of ideals remains in the foreground. The person will be less impulsive and less easily distracted, making impulses much easier to manage.

    The method, in addition to the two mentioned above, proposes the following modules as an itinerary that the interested party can follow on their own: Ideals, Patience, Reframing, MindfulnessWork, Anxiety, Hope, Preparation and The Plan.

    The World

    Explaining faith to Afghan refugees

    Through a catechesis started four years ago, personally promoted by the author of this article, many Afghan refugees in Salzburg are getting to know the faith and coming closer to it. Here are some of their stories. 

    Dieter Grubner-August 3, 2021-Reading time: 5 minutes

    When Pope Francis proclaimed a Year of Mercy in 2016, a friend and I started playing soccer every Sunday with refugees, and teaching them to speak German. In December 2016 I participated in a refugee evening organized by an organization called "Elijah 21", an interfaith group that had started in Germany to make the Gospel and Christianity known to refugees. What they were doing was showing a film about Jesus Christ, and offering themselves to anyone who was interested in learning more about Christianity. This is what we did, and I was able to meet several Muslim refugees, for whom I started a catechesis at the beginning of 2017 at the Juvavum training center in Salzburg.

    Abbas was involved from the beginning. He had fled Iran, but he is originally from Afghanistan and belongs to the hazarawho has long been mistreated and persecuted in Afghanistan. 

    Although his German was not yet very good, he participated in catechesis with great interest and on a regular basis. He often encouraged conversations with other refugees in the asylum center, for which he was often teased. Nevertheless, he continued to come regularly to catechesis, and once brought a friend who also wanted to become a Christian.

    In order to help him not only to understand Christianity, but also to live it, I had some personal conversations with him. He gladly accepted the advice for his Christian life and made a serious effort to put it into practice. For example, he always greeted the Lord in the tabernacle of the chapel before participating in catechesis, and he began to talk regularly with a priest.

    After a year of catechesis, we had studied the essential contents of the Catechism of the Catholic Church. To get an idea of how interested I would be in continuing the course, I asked Abbas if he would be interested in going deeper and, if so, if he would prefer that we do this course weekly or only every two weeks. I admit that for me the weekly rhythm was quite demanding, and my idea was to ask him that from then on the course would be only every two weeks. But since Abbas expressed a real interest in having the course on a weekly basis, I decided to continue with that frequency; it was a wise decision, since the refugees desperately need the training.

    Since he had been baptized in the summer of 2016 in an evangelical free church and was eager to become Catholic, I prepared him for Confirmation, which took place in May 2018, along with his joining the Catholic Church.

    During one of our personal conversations, I had explained to him that it was important to strive for a good education, for the love of Jesus and to be a good professional later on. He agreed completely, and drew its consequences. As he had only attended school in Iran for four or five years, he started a compulsory school completion course, which he successfully completed after a year and a half. After that, he began an apprenticeship at the HTL, the German initials for the technical college. These studies fascinated him. He has already successfully completed two school courses and is looking forward to finishing this career.

    About half a year ago, another emigrant from Afghanistan, named Nawied, came to me and wanted to become a Christian. Since, due to lack of time, it was not possible for me to give another course of catechesis, I asked Abbas, who now uses his baptismal name Esteban, to give him the catechesis, using the materials I had used in his catechesis. He did so with great joy. In a personal conversation with Nawied, he pointed out that Stephen was very knowledgeable about the Catholic faith. After six years, the second instance of the trial will finally take place to decide whether he will be granted asylum in Austria, as he has requested. I pray that he will be granted asylum.

    On Pentecost 2018, an acquaintance of mine from the Loreto community (a charismatic community) approached me to inform me that a refugee named Bismillah had been "touched by the Holy Spirit," as she put it, and wanted to participate in our catechesis. I translated it for myself as "he is interested in the Catholic faith," and invited him to the course. I soon realized that my charismatic friend was right: Bismillah is a real "hotrod". From the very beginning, he followed the catechesis with great interest. When at the beginning of the meeting we refreshed the content of the last catechesis, he used to be the one who knew the most during the repetition. Even more: he talked to many friends from his refugee home about the faith he had just found, so that two of them joined the catechesis in the following months. And although it was still a short time that he had been preparing, in the summer of 2018 he participated in a "summer academy" that I organized with the aim of deepening his Catholic faith.

    Soon I was able to ask him in good conscience if he wanted to be baptized, to which he responded with a resolute "yes". In early August he was accepted into the catechumenate at St. Blaise parish. At Easter 2019 he received Baptism with the name Daniel. He was also confirmed and received the sacrament of the Eucharist at First Communion. Sunday Mass, daily prayer, confession and conversation with the priest have since become regular elements of his (Christian) life.

    When I offered him a weekly course to deepen his faith, he gladly accepted the offer, and continues to come weekly to Juvavum.

    About a year ago I asked him, with the help of my materials, to explain the essentials of the Catholic faith to another Afghan named Asef, who spoke German very poorly and therefore did not understand the content of the catechesis well. He did so, gladly and reliably. Even more: when he learned that another Afghan named Nabi, whom he had met before, also needed this support, he offered to help him. He also did this in a very responsible way, and his friend is very satisfied.

    Daniel Bismillah has found a firm place in the heart of his sponsor, who is a doctor (married, and with four daughters). The latter invited him to his home on Christmas Day 2019. Daniel Bismillah had the opportunity to attend Holy Mass with his sponsor's family, and then celebrate Christmas at their home in classic Austrian style, with a Christmas tree and traditional customs. The next day Daniel Bismillah sent me the following WhatsApp: "Dear Dieter, yesterday I celebrated Christmas with Andreas and his family. It was the most beautiful day of my life - thank you for finding me a godfather like Andreas! Very cordially, Daniel." The godfather continued to frequently invite Daniel Bismillah to his weekend house by the Mondsee. We also went on a bicycle tour together.

    Shortly before Christmas 2020, after more than five years of waiting for asylum in Austria, his final asylum procedure, what in refugee jargon is called "the interview", finally took place. His sponsor and I attended as witnesses. The judge was so impressed by Daniel Bismillah that he granted him asylum on behalf of the Republic of Austria that very day.

    Daniel Bismillah is very determined. In Afghanistan he worked as a farmer for his uncle, until he fled when he was about 17 years old. In Austria, he first learned German, then attended the compulsory school-leaving course and subsequently completed three courses at the HTL night school. In December 2020 he was granted asylum, and in mid-February 2021 - in the midst of confinement due to the coronavirus pandemic - he was able to find work in an electrical store thanks to the knowledge gained at that school.

    Both Stefan and Daniel belong to the group of Afghans with whose help I would like to found a "Farsi community" in Salzburg, to support the efforts of refugee converts to live a Christian life through a community in which they feel comfortable and can serve as apostolic encouragement to their peers.

    The authorDieter Grubner

    Salzburg

    Read more
    Father S.O.S

    Teleworking, videoconferencing, videoconferencing, video calls

    Now more than ever we hear about teleworking, videoconferencing or video calls. The current health crisis has led us to abruptly adopt this concept in our daily lives. What are the most useful tools? What are their advantages and disadvantages?

    José Luis Pascual-August 2, 2021-Reading time: 3 minutes

    Although 22 % of workers could work from home, only 7.5 % of the total did so last year. In reality, we could all be adopting this remote work modality. Reasons? We live through crises that require us to maintain physical distance, or there are family situations or exceptional moments that prevent us from moving, and we want to stay connected. Reality has shown that we are not prepared: in Spain, 33.5 % of workers say they do not know how to handle basic digital work environments. Also dioceses, churches, educational institutions, professionals from many sectors (doctors, lawyers, consultants, etc.) face the challenge of moving their meetings or classes to a live online format.

    Your benefits

    You will reduce your travel costs. You will use time to your advantage. You will focus your attention on the problems to be solved and not on secondary issues. You will have the opportunity to invite more people to contribute value to the conversation, such as other members of the organization or specialists who otherwise would not attend. You will create a faster and more efficient exchange of ideas.

    Some disadvantages

    If you do not have adequate internet speed, you will have connectivity problems. You will need to have a budget for the hiring of the tool, if you choose a paid option.

    Videoconferencing is making teleworking possible among professionals around the world, changing the work systems and routines of millions of companies. These are some of the most outstanding:

    Google Meet. It is free and paid, created by Google for companies and educational centers. It allows you to create group video calls for meetings, conferences or webinars. Supported participants range from 100 to 250, depending on the payment plan. It allows you to record the meeting, which will be automatically saved in Google Drive along with the chat transcript file. A computer with an internet connection, a mobile device or a phone is all that is needed to use it.

    Microsoft Teams. To use it, the organizer must have a licensed Office365 account. It is based on Groups Office365, and allows collaboration between people in the same team or developing a specific project, sharing resources; its main function is constant communication between team members. It has chat and recording of the meeting, and allows screen sharing. Other people from outside the team can be invited to the meetings. Teams

    Skype. It is well known, but ... did you know that Microsoft has revealed that it will leave us on July 31, 2021? What's more, as early as September 1, 2019, new Office365 customers incorporate as an app. Teams, and it is not possible to activate Skype for Business

    Cisco Webex. It is a secure cloud-hosted collaboration platform that provides a robust and scalable suite of audio, video and web conferencing products. It includes advanced artificial intelligence functionalities. Its secure platform protects user information without compromising features such as secure search and compliance with corporate security policies for shared and stored content.

    GoToMeeting. It is a pay-per-use application, created for conferences and meetings. It supports conferences of up to 250 participants, who can connect via the Internet or by phone/tablets. The meeting organizer can share his entire screen or choose only a specific application. Like almost all platforms, it allows the session to be recorded and exported.

    GoToWebhttps://global.gotowebinar.com/inar is a fee-based webinar platform, created for webinars, up to a total of 3,000 participants who can connect via the internet or phone/tablets, both iOS and Android. It is focused on webinars.

    Zoom. It is one of the most popular options. It works in an intuitive way, making it user-friendly for everyone. It has a technical support team that solves any doubts. You can create meetings with video on or off, and screen sharing. It gives the option of a free trial when you start your registration, after which you will have available the option to schedule the videoconference: add the subject of the meeting and you will get a URL to share. In the "Invite others" button you can add more participants.

    Jitsi Meet. It is a free web-based video conferencing, voice over IP and messaging application. It does not require the installation of an application; it operates through a web browser. The number of participants is limited only by the performance of the computer and the speed of the internet connection.

    Integral ecology

    Political love

    Social charity makes us love the common good and leads us to effectively seek the good of all people.

    Jaime Gutiérrez Villanueva-August 2, 2021-Reading time: 2 minutes

    The law on euthanasia has recently been definitively approved in Spain. Unfortunately, the solution has been sought to avoid suffering, provoking the death of those who suffer. It is dramatic that in Spain there are 60,000 people every year who die with suffering, which could be remedied with an adequate palliative care policy.

    In the Fratelli tutti Pope Francis insists once again that politics must not submit to the economy and the economy must not submit to the dictates and the paradigm of the "political" and "economic" paradigms. of technocratic efficiency. A new politics is needed, capable of renewing institutions, overcoming pressures that place economic profit before the dignity of the human person. This cannot be asked of the economy, nor can it be accepted that it should assume the real power of the State.

    The Magisterium of the Church reminds us that "political greatness is shown when, in difficult times, we act according to great principles and with the long-term common good in mind" (FT 178). 

    World society has serious structural flaws that cannot be solved with patches or quick fixes. There are things that must be radically changed with major transformations. An economy integrated into a political, social and cultural project that seeks the common good can open new paths of social and political transformation.

    Recognizing every human being as a brother or sister and seeking a social friendship that integrates everyone, including the weakest, are not mere utopias. They require determination and the ability to find effective ways to make them truly possible. Any commitment along these lines becomes a supreme exercise of charity. For an individual can help a person in need, but when he joins with others to generate social processes of fraternity and justice for all, he enters "the field of the broadest charity, political charity" (FT 180). It is a matter of moving towards a social and political order whose soul is social charity. Once again, the Church invites the laity to develop their own vocation, to rehabilitate politics, which "is a very high vocation, it is one of the most precious forms of charity, because it seeks the common good" (FT 180).

    All the commitments that flow from the Social Doctrine of the Church come from charity which, according to the teaching of Jesus, is the synthesis of the whole Law. This implies recognizing that love is also civil and political, and is manifested in all actions that seek to build a better world. For this reason, love is expressed not only in intimate and close relationships, but also in "macro-relationships, such as social, economic and political relationships" (FT 181).

    This political charity presupposes having developed a social sense that overcomes any individualistic mentality: social charity makes us love the common good and leads us to effectively seek the good of all people, considered not only individually, but also in the social dimension that unites them. Each person is fully a person when he or she belongs to a people, and at the same time there is no true people without respect for the face of each person. 

    Read more
    The World

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

    Cardinal Péter Erdő, Archbishop of Esztergom-Budapest and Primate of Hungary, receives Omnes on the occasion of the International Eucharistic Congress and the visit of the Holy Father to Budapest in September 2021.

    Alfonso Riobó-August 2, 2021-Reading time: 8 minutes

    With generous availability, Cardinal Péter Erdő, Archbishop of Esztergom-Budapest, received Omnes during his summer break in a house located in the woods surrounding Mount Gerecse, not far from Esztergom, and erected in the 1930s by his predecessor Cardinal Serédy. 

    The conversation lasted several hours. The immediate motive is the upcoming International Eucharistic Congress in September, with the presence of the Holy Father, but it also includes topics such as the situation of the Church in Hungary, the debates in Europe about Christian values or the emblematic figure of Cardinal József Mindszenty.

    We publish now the first part of the conversation. In a few days we will offer the second part.

    The Pope will be in Budapest on September 12, on the occasion of the International Eucharistic Congress. Can you comment on the details of the program?

    To summarize the program in broad strokes, we know that the Pope will arrive early in the morning of Sunday, September 12, to close the International Eucharistic Congress with a Holy Mass in Heroes' Square. Before that, at the Museum of Fine Arts, he will meet with the President of the Republic János Áder and Prime Minister Viktor Orbán. 

    He will then meet with the entire Episcopal Conference. He will personally greet each of the bishops and address them. Then he will also meet with the representatives of the Ecumenical Council of Churches in Hungary and of the most important Jewish religious communities. I mention them in the plural, because Judaism is represented in Hungary by various currents. Representatives of the other religious communities, which are very numerous in Hungary, are also invited to the Mass. As for the ecumenical representatives, we do not yet know precisely how many will attend.

    As you know, this Congress should have been held in 2020, but the pandemic forced its postponement. I can now highlight the presence at the Congress of the Archbishop of Quito and about ten bishops from Ecuador, where the next Congress will be held in 2024. We look forward to seeing you with affection.

    Program of the Pope in Hungary, Sunday, September 12, 2021

      06:00 Departure from Rome to Budapest
      07:45 Arrival in Budapest and official reception
      08:45 Meeting with the President of the Republic and the Prime Minister, at the Museum of Fine Arts, Budapest
      09:15 Meeting with the bishops
      10:00 Meeting with representatives of the Ecumenical Council of Churches and some Hebrew communities.
      11:30 Holy Mass at Heroes' Square
      14:30 Farewell ceremony at the airport and departure to Bratislava

    How are Hungarian Catholics preparing?

    They are preparing spiritually in many ways. There are several activities and convocations with symbolic force, some of which are even personally linked to the Pope. I am referring, for example, to the journey that the Missionary Cross is making around the entire Carpathian Mountains basin, both in Hungary and in neighboring countries.

    For believers, Hungarians or non-Hungarians, this Cross has an important meaning, because on it are placed relics of the holy martyrs of our region. Pope Francis blessed it in November 2017, in the Apostolic Palace. It was not easy to get it there, because it is three meters and twenty centimeters high. It is very beautifully decorated, and full of symbolism. It is the work of Csaba Ozsvári, a very good Hungarian artist, deeply believing. 

    Detail of the Missionary Cross, work of the Hungarian artist Csaba Ozsvári.

    The Cross is being carried on a missionary itinerary, and wherever it arrives, prayer meetings and talks on the lives of the saints whose relics it bears are organized. Among them are very ancient saints, such as St. Martin of Tours, who was born in Pannonia, and other saints from the time of the Christianization of these lands, from St. Adalbert to St. Stephen, as well as the new martyrs of the 20th century, of whom there are many. For example, it contains relics of the seven martyred bishops that Pope Francis beatified in Romania in 2019, or of Blessed Zoltán Meszlényi, who was auxiliary bishop of our archdiocese, first with Cardinal Seredy and then with Cardinal Mindszenty, and died in prison in 1951; or like Sister Sára Salkaházi. This nun was murdered at the end of 1944 on the bank of the Danube, for having hidden a group of Jewish women in her convent in Budapest, together with the people she had helped. 

    The Missionary Cross has an important meaning, because it contains relics of the holy martyrs of our region.

    Cardinal Péter ErdőArchbishop of Esztergom-Budapest

    To the extent that some of them are preserved - which is not easy in the case of some of the modern martyrs - the relics of all these people are on that Cross. As a reference for the mission, therefore, it is very important.

    Not long ago I was in Zreñanin, in Serbia, where the Cross was on display in the cathedral; and more recently in Bácsfa-Szentantal, a place in Slovakia where a festive gathering of Hungarians living there was being held, where the Cross was also on display. There were some computers available for the attendees to register for the Eucharistic Congress, and the interest was noticeable.

    The Pope's visit is "a sign of hope" for Hungary, you said. In what sense?

    For the past year and a half it has been impossible to hold large religious gatherings. The fact that we now have the opportunity to attend the Eucharistic celebration in large numbers during the Congress is in itself a great feast.

    The faithful are already hungry for the Eucharist. We have seen it in various ways. Thank God, when I ordained new priests and deacons in Esztergom in June this year, the basilica was full. That means that people want to celebrate together. They perceive well the difference between an online streamed Mass and real participation in the Mass. Of course, during the pandemic we studied well the possibility of telematic transmissions, and almost all parishes have organized them, but now that we can freely go to Mass again we recommend that Masses and other religious programs no longer be retransmitted. 

    However, we have learned a lot about this point.

    The fact that we already have the opportunity to attend the Eucharistic celebration in large numbers during the Congress is in itself a great feast. The faithful are already hungry for the Eucharist.

    Cardinal Péter ErdőArchbishop of Esztergom-Budapest

    As early as 1938, a Eucharistic Congress was held in Budapest... 

    That International Eucharistic Congress of 1938 was a dramatic event. We have preserved the hymn of the Congress, a song that became well known and was sung in all the churches. In 2019, at the Mass with the Pope in Mercurea Ciuc (Csíksomlyó, in Romania), a crowd of hundreds of thousands of people sang it during the Mass; they knew by heart all the lines of the text. That is to say, its memory had remained in the believing community. 

    What was the great strength that year? The last phrase of the hymn, which was a prayer that God would unite in peace all the peoples and nations of the earth. And that was already on the eve of the Second World War. So much so that from Germany and Austria they could not come, because Hitler expressly forbade participation. The Hungarians knew that many Catholics would have liked to come but could not. The Catholic Church has its own identity, clearly visible beyond nationalisms. The centrality of the Eucharist was very much emphasized, and one could count on the sympathy and a certain participation of the other Christians of the country. In this sense, the 1938 Congress was a unifying event.

    Preparatory posters for the International Eucharistic Congress at the entrance of the Budapest Cathedral. ©2021 Omnes.

    The theme of the September Congress is taken from Psalm 87, "All my sources are in you". What does it indicate?

    Psalm 87 points to the centrality of the Eucharist. The Second Vatican Council emphasized that the liturgy in general, and principally the Eucharist, is "fons et culmen," the source and summit of the Church's mission and of the whole Christian life. 

    The song of Psalm 87 speaks about Jerusalem. When a Christian reads this text, he undoubtedly thinks of the heavenly Jerusalem, so that the whole text takes on an eschatological meaning. It also says textually that all peoples will converge there, even those who are enemies among themselves. They will all say: "We too have been born there", and full of joy they will sing and dance together, proclaiming: "All my springs are in you". In other words, divine grace, the Eucharist, is the source of life and reconciliation for all peoples. In this sense, the quotation from Psalm 87 has a sense of timeliness and an eschatological meaning.

    And how do non-Catholics receive the Pope?

    I would say positively. This is shown by the many letters I have received. Everyone wants the Pope to visit their home, their church, their event, somewhere in the country. Naturally it is not possible for him to go everywhere, but there is interest, and a desire to meet.

    Let's talk about Hungary receiving the Pope. It seems that in the country there is a practical religiosity, but also a widespread secularization. Is that so?

    In recent decades, the bishops of our region have reflected many times, and among other things we have asked ourselves the question of the way in which secularization presents itself here. We have come to the conclusion that it is not just a phenomenon like secularization in the West, but that it has its own forms. Of course, the consumer and entertainment society was also present here, as well as a distancing from the religious world, but at the same time there were typical manifestations of the communist epochs. This specific secularization was strong in the former Central European socialist countries, and even more so in the Soviet Union. 

    It is a different human approach, very flat, very horizontalist, but without great ideologies. More than a current of thought, what conditioned many was materialistic superficiality. To this approach came to be added the possibility of consumption, and the official state Marxist-Leninist ideology declined. Those who did not have a strong personal ideological conviction -since having one has always been a privilege of the few- and those who were not personally religious, fell into an ethical and ideological vacuum.

    In Hungary secularization is not the same as secularization in the West, but has its own forms, with manifestations typical of the communist eras. It is a different human approach, very flat, very horizontalist, but without great ideologies. More than a current of thought, what conditioned many was materialistic superficiality.

    Cardinal Péter ErdőArchbishop of Esztergom-Budapest

    The consequence was that these societies began to criminalize. When there are no values and there is a lack of internal norms and even external norms are shaky, and we want to live better on the basis of material goods, we try to achieve it. In all these countries the political class understood that they had to do something to prevent it, and with that aim they decided to go back to supporting the traditions proper to the different peoples, including religious traditions. It was the return to Orthodoxy in Russia or Romania, for example, or to other religions, and to national traditions and values. Admittedly, the Western countries and their media also strongly promoted national sentiments in the communist world, because they thought that this would weaken communist internationalism. 

    Cardinal Erdő received Omnes in a house dating back to the 1930s, built by his predecessor Cardinal Serédy. ©2021 Omnes.

    After the fall of communism, on the other hand, other voices began to be heard from the West saying: religion, values, cultural traditions... are of no interest. Not all peoples accepted this equally, and there were difficulties. But it is clear that in these countries, especially more towards the East, but also in our region, religion had a different meaning than it had in the Western world.

    Hungarian society is now quite strongly secularized, although perhaps less so than in the Czech Republic or the former German Democratic Republic. Statistics on the reception of the sacraments today show data similar to those of the mid-1980s. The big difference is that today all the Churches, all the religions, are much stronger institutionally. Various institutions, schools, homes for the elderly, etc., have been returned to them. But that required a lot of work, and it was a very important challenge for us. In spite of all the efforts we made for the good of souls, we were not able to achieve visibly (the fruits cannot be measured statistically) much more than before. It was necessary to take them on because of a change of structures that we had not decided, but was determined by the politics of the different countries. In that situation, we could not wish for what we thought was best. 

    Nevertheless, we must continue to work towards the same goal. In the meantime, of course, competition has grown within the framework of religious freedom.

    Vocations

    Holy priests: Saint Alphonsus Liguori

    The piety of St. Alphonsus Liguori is eminently Christocentric. He teaches that worship of the Incarnate Word must be the center of all Christian life.

    Manuel Belda-August 1, 2021-Reading time: 4 minutes

    St. Alphonsus was born in Marianella, near Naples, on September 27, 1696. His father, Giuseppe de' Liguori, of noble family, was Admiral of the fleet of the Kingdom of Naples. His mother, Anna Cavalieri, a very pious woman, took special interest in Alfonso's religious formation. He also received an excellent humanistic education in his family, including literature, philosophy, music and painting. He was very fond of the latter two arts, which he practiced with great mastery.

    He studied law at the University of Naples and obtained a Ph. in utroque iuris in 1713, when he was only 16 years old.

    For ten years he practiced law in the courts of Naples. In 1723 he left law to enter the Seminary. He was ordained a priest on December 26, 1726.

    Moved by the desire to bring the Word of Christ to the abandoned people in the countryside, on November 2, 1732, he left Naples to live among the peasants in Scala. There he founded the Congregation of the Most Holy Redeemer, which obtained pontifical approval in 1749.

    In 1762 he was elected bishop of Sant'Agata dei Goti (Benevento), where he remained until 1775, when he resigned for health reasons. During that period he remained the Rector Major of the Redemptorists.

    He died in Pagani, near Naples, on August 1, 1787, at the age of 90. He was beatified in 1816 and canonized in 1839. He was also proclaimed Doctor of the Church in 1871, as well as Patron of confessors and moral theologians in 1950.

    His writings

    The literary production of St. Alphonsus is vast, and he is one of the most published authors in history, having had more than 20,000 editions in more than 70 languages. We list here, in chronological order, only his works that deal with the spiritual life of the Christian:

    1. Visits to the Blessed Sacrament (1754). It contains in 31 considerations for each day of the month, devout and affectionate thoughts that can be used in the Visits to the Blessed Sacrament.

    2. The Glories of Mary (1750). The first part contains an explanation of the Salve, while the second part explains Mary's faith, virtues and sorrows.

    3. The great means of prayer (1759). It explains how prayer is a necessary means to obtain all the graces of God that we need. In this work is found the famous lapidary phrase, collected in the Catechism of the Catholic ChurchNo. 2744: "Whoever prays is certainly saved, whoever does not pray is certainly condemned".

    4. Practice of love for Jesus Christ (1768). It is an explanation of St. Paul's hymn to charity in 1 Corinthians 13.

    5. Meditations on the Passion (1773). They are the fruit of St. Alphonsus' personal meditation on the Passion of the Lord, which was the favorite theme of his meditations.

    His teachings

    His spiritual doctrine is so rich and abundant, that here I can only give a few brushstrokes.

    St. Alphonsus' piety is eminently Christocentric. He teaches that worship of the Incarnate Word must be the center of all Christian life. He sees Jesus above all as the Savior of humanity, which is embodied in his favorite motto, which he assigned as a program to his religious Congregation: Copiosa apud eum redemptio ("His Redemption is abundant").

    The Doctor of the Church considers the love of Jesus Christ especially in three events: the Incarnation, the Passion and the Eucharist. He manifested his devotion to the Child Jesus through songs and poems. He composed the carol Tu scendi dalle stelle ("You come down from the stars"), which has become the Italian Christmas carol par excellence.

    He urged daily meditation on the Mystery of the Passion of the Lordas he himself did. The aspect that he mainly emphasizes in this meditation is the theme of love, which he sees as the ultimate reason that moved Jesus to suffer and die. From the meditation on the Passion, a response of love to the love of Jesus Christ arises in the Christian's soul: "A soul that believes and thinks of the Passion of the Lord cannot possibly offend him and not love him, and indeed cannot possibly go mad with love, seeing a God almost maddened by love for us. There is no means that can inflame us more in the love of God than the consideration of the Passion of Jesus Christ".

    With regard to the EucharistIn this regard, St. Alphonsus is considered the defender of frequent communion, combating the reminiscences of Jansenism, for which he teaches that Communion must be received with a suitable disposition and not with a dignified one, as the Jansenists affirmed: "I have said with a suitable disposition and not with a dignified one, as the Jansenists affirmed: "I have said with a suitable disposition and not with a dignified one". appropriate arrangementnot only with the worthybecause if it were necessary to worthy who could receive communion? Only another God would be worthy to receive God. I understand by convenient that which befits a miserable creature. It is enough that the person receives communion in the grace of God and with the lively desire to grow in the love of Jesus Christ".

    St. Alphonsus is considered the defender of frequent communion, combating the reminiscences of Jansenism.

    Manuel Belda

    The entire spiritual doctrine of St. Alphonsus is permeated with a Marian spirit. He placed at the basis of his Mariology two inspiring principles, the divine maternity of Mary and her participation in the work of Redemption. These two prerogatives are not parallel, but closely related to each other, since the first is ordered to the second and the second finds its ontological foundation in the first.

    Read more

    Citius, altius, fortius

    The motto symbolizing the Olympic spirit is the fruit of Christian thought, since it was the French Dominican friar Henri Didon who came up with it as a slogan for his school.

    August 1, 2021-Reading time: 2 minutes

    The long awaited day has arrived! Today I start my vacations, a few days in which to be one hundred percent with the family; in which to sleep more or, at least, without being subject to schedules; in which to enjoy my land full of sea and sun ... They will be happy days, for sure, but I have to admit that my feeling is bittersweet because, that these long-awaited days arrive, means that they are already beginning to run out.

    Eduardo Punset said that happiness is just before happiness, and I agree with him one hundred percent. My feeling of happiness yesterday, just before starting my vacation time was much greater than today, when the hours of my supposed happy moment have already begun to run.

    The same thing happens with any circumstance in life: that first sip of beer is not the same as the second; the explosion of joy when they announce that one has won the lottery is much greater (it has never happened to me, of course, but I'm sure it is) than when one receives the income to the account; the outward journeys are much more beautiful than the return ones, although the landscape is the same; the night of Epiphany is much more fun than the day...

    What atheist Punset wanted to tell us without knowing it is that man's happiness is found in hope. Yes, that theological virtue that springs from the heart of the Gospel that is the beatitudes and that tells us that something good is coming, that a better time and an even better end always awaits us. God has placed in the heart of each one of us a longing for happiness that invites us to hope against all hope, because a day will come when poverty, tears, hunger and thirst, persecution, injustice... will be left behind.

    Hope has been, and continues to be, the driving force of civilization. It is behind every undertaking, every social conquest, every scientific or technological advance, every discovery, every earth or space exploration and even every sporting feat. Precisely in these days when we are watching the world's best athletes compete, the Olympic motto "Citius, altius, fortius" (faster, higher, stronger) has once again come to the fore, capturing the essence of this infinite human desire to improve, to go further, to surpass oneself.

    Not by chance, the motto that symbolizes the Olympic spirit is the fruit of Christian thought, since it was the French Dominican friar Henri Didon, who came up with it as a slogan for his school. A great friend of the founder of the Modern Olympic Games, Baron Pierre de Coubertin, who borrowed the Latin phrase for his project, he was a great defender of the pedagogical qualities of sport, promoting the participation of his students in numerous competitions and counting on the support of Pope Leo XIII.

    "Citius, altius, fortius", faster, as fast St. Paul claims to run in his race towards the goal, towards the heavenly prize.

    Higher, as high is the life that St. Teresa expects and that makes her die for not dying.

    Stronger, as St. John the Baptist proclaims that he is the one who comes after him and who calls us to a new and full life at his side.

    Vacations come and go, just like the Olympics, but heaven awaits us, my friends. That will be the glory! Be happy.

    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.

    Integral ecology

    "'Laudato Si' has been a watershed for the Church and for the world."

    Interview with Johstrom Issac Kureethadam, director of the Office of Ecology and Creation of the Dicastery for the Service of Integral Human Development.

    Rafael Miner-August 1, 2021-Reading time: 9 minutes

    Fr. Joshtrom Kureethadam, a Salesian religious, has lived these past months intensely. Under the leadership of Pope Francis, the Dicastery was involved in the preparation and promotion of Laudato Si' Week, which, convoked by the Holy Father, lasted 10 days (May 16-25), six years after the publication of the encyclical. During this time, Catholics were reminded in a special way of the beauty of God's creation, but also of the dangers faced by people around the world due to the scale of the ecological crisis.

    One of the protagonists of Laudato Si' Week, who was present before the media together with the Prefect of the Dicastery, Cardinal Peter Turkson, was precisely Father Josh, as some in the Vatican call him. "Laudato Si' has been a kind of watershed not only for the Church but for the whole world. The influence it has had on the Catholic Church is evident in the many initiatives that have arisen in many local communities in the area of care for creation," he says in this interview.

    In his opinion, "Laudato Si' is important especially for its focus on integral ecology. It is not only an environmental text, but also a social encyclical," says the director of the Vatican's Office of Ecology and Creation, who refutes accusations of alarmism: "Civil society and governments around the world have recognized the seriousness of the ecological crisis. "It is not alarmist to speak of the seriousness of the ecological crisis," Fr. Joshtrom said at another point.

    Will the Pope be able to attend the COB26 climate summit November 1-12 in Glasglow? There is speculation about that possibility. "I'm afraid I cannot answer this question, as there has been no official statement from the Holy See on the matter. However, I do believe that Laudato Si' will also influence the Glasgow summit, the most important COP after Paris," says the director of the Vatican Office for Ecology and Creation.

    On the other hand, Pope Francis does not cease to promote the work of the Dicastery. The Vatican is preparing an interreligious and scientific event to promote the Glasgow Summit, which will take place on October 4, according to the weekly Alfa y Omega. The meeting will be held under the theme Faith and Science: towards COP26, and was presented a few days ago in Rome by the Secretary for Relations with States, Archbishop Paul R. Gallagher; the UK Ambassador to the Holy See, Sally Jane Axworthy; and the Italian Ambassador to the See, Pietro Sebastiani.

    Joshtrom Kureethadam, an excerpt of which was published a few days ago on the omnesmag.com website.

    Laudato Si' continues to generate passionate debate on the question of integral ecology. Pope Francis speaks about "an unprecedented ecological crisis" Do you think that all his postulates are shared by States and civil society?

    -Laudato Si' has changed the way we see and talk about environmental issues. Laudato Si' is especially important for its focus on integral ecology. The encyclical sees the ecological crisis in a holy way, for it speaks of "the cry of the earth and the cry of the poor" (no. 49). It is not only a text dealing with environmental issues, it is also a social encyclical. In fact, Pope Francis himself has reminded us on several occasions that Laudato Si' is not a green encyclical, but a social encyclical. The integral approach is evident in the metaphysics or philosophy underlying the encyclical, namely that everything is connected, that we are all interconnected and interdependent.

    Laudato Si' is a landmark encyclical that has succeeded in capturing the dramatic and critical challenge we face today, the collapse of our own home. As Pope Francis reminds us, we face an "unprecedented ecological crisis" and, as Cardinal Turkson adds, "our human and non-human family as a whole is in great peril."

    Civil society and governments around the world have recognized the seriousness of the ecological crisis. The importance attached to the COP26 climate summit to be held in Glasgow in November 2021, and at the very successful World Leaders Summit hosted by President Joe Biden on April 22, Earth Day, is evident. In fact, Pope Francis himself spoke on that occasion via a very powerful video message.

    Some consider that there are postulates that are not alarmist, and others that may be.

    -Unfortunately, there are those who see climate change as a "conspiracy" or think it is alarmist to talk about the crisis of our common home. This is a very unfortunate topic. Climate science has grown significantly in recent decades, and there is a unanimous consensus among the scientific community that the current ecological crisis in the case of climate and biodiversity crises are due to human activities. In other words, they are anthropogenic in origin. I myself can say this as an academic. In drafting Laudato Si ', Pope Francis was assisted by some of the world's top scientists, including members of the Vatican's Pontifical Academy of Sciences. It is true that there has been resistance from some sectors of the public in recent decades.

    However, the issue is not so simple, as such resistance is engendered primarily by vested economic interests and, in some cases, partisan ideologies as well. Unfortunately, environmental skepticism has robbed us of precious decades to respond to the crisis of our common home and we are now almost at our limit. Our children and young people have understood this truth much better than many political and economic gurus, and have been walking our streets calling us to change course.

    Will the Pope be able to attend the COB26 climate summit in early November in Glasglow?

    -I am afraid I cannot answer this question, as there has been no official communiqué from the Holy See on the matter. However, I do believe that Laudato Si' will also influence the Glasgow summit, the most important of the COPs after Paris. The momentum generated after the publication of Laudato Si' and the insistence of Pope Francis and the Church in recent years on the importance of not going beyond the 1.5°C temperature rise threshold as it would be catastrophic for human communities, because of the unprecedented consequences in the area of food security, health and migration, will certainly be felt in the Glasgow negotiations.

    Where do you see the most progress in the practical application of Laudato Si'? Could you summarize some of these points around this week of reflection on the encyclical?

    -Yes. Laudato Si' has been a kind of watershed not only for the Church but for the whole world. The influence it has had on the Catholic Church is evident in the many initiatives that have emerged in many local communities on the issue of care for creation.

    This was very clear in the enthusiasm and creativity of Catholics around the world in celebrating the Laudato Si' Year announced by Pope Francis that began with Laudato Si' Week (May 17-24, 2020) and closed again with another beautiful Laudato Si' Week this year (May 16-24, 2021).

    This year's Laudato Si' Week showed, in some ways, how the encyclical has entered the mainstream of our Catholic communities around the world. Participation was colossal for the online plenary events each day and there have been hundreds and hundreds of local events around the world during Laudato Si' Week.

    The Church has stated that it is important to move from words to deeds. What do you consider most important about the Laudato Si' Platform for Action? How can you best participate in the working groups?

    -We have been reflecting on Laudato Si' for the past six years or so. However, the "cry of the earth and the cry of the poor" of which the encyclical speaks is becoming ever louder and even more painful. We believe that the time has come to raise the orbit of the encyclical to that of concerted and communitarian action. This is the reason why the Vatican has presented the Laudato Si' Platform for Action for the next 7 years, which was officially announced by Pope Francis himself through a video message on May 25, 2021 during the press conference called to present the Platform.

    The Laudato Si' Platform for Action is action-oriented. It is a concrete journey to make communities around the world fully sustainable in the spirit of the encyclical's integral ecology. We invite seven sectors of our society (families; parishes and dioceses; schools and universities; hospitals and health centers; employees, businesses and farms; groups, movements, NGOs and organizations; and finally communities and religious orders) to undertake seven years of ecological conversion in action.

    To underscore the action-oriented nature of the Laudato Si' Platform for Action, seven Laudato Si' Goals are proposed. The holy objectives reflect the range of Catholic social teaching, and each lists examples of various benchmarks to be met.

    1. Response to the Earth's Cry (increased use of clean renewable energy and reduction of fossil fuels to achieve carbon neutrality, efforts to protect and promote biodiversity, ensuring access to clean water for all, etc.).

    2. Response to the Cry of the Poor (defense of human life from conception to death and all forms of life on Earth, with special attention to vulnerable groups such as indigenous communities, migrants, children at risk, etc.).

    3. Ecological Economics (circular economy models for sustainable production, fair trade, ethical consumption, ethical investments, disinvestment in fossil fuels and any economic activity harmful to the planet and people, investment in renewable energies, etc.).

    4. Adoption of Simple Lifestyles (resource and energy sobriety, avoiding single-use plastic, adopting a more plant-based diet and reducing meat consumption, increased use of public transportation and avoiding polluting modes of transportation, etc.).

    5. Ecological Education (rethinking and redesigning curricula and educational structures in the spirit of integral ecology to create ecological awareness and action, promoting the ecological vocation of young people, teachers and all through ecological conversion, etc.).

    6. Ecological Spirituality (recovering a religious vision of God's creation, fostering greater contact with the natural world in a spirit of wonder, praise, joy and gratitude, promoting liturgical celebrations centered on creation, developing ecological catechesis, prayer, retreats and integral ecological formation for all, etc.).

    Emphasis on Participation community and participatory action at the local, regional, national and international levels (promoting advocacy and grassroots campaigns, encouraging local and neighborhood rootedness, etc.)

    The Laudato Si' Platform for Action has a website in nine languages and anyone interested can register in any of the seven sectors mentioned above. Once participants log in, they will be accompanied by the respective working groups in each of the sectors.

    I hope these comments are helpful. Thank you very much for this opportunity.

    Five aspects

    So much for the interview with Fr. Joshtrom Kureethadam. Now, in order to learn more about what happened during Laudato Si' Week, some aspects are highlighted below. Inspired by the slogan "because we know that things can change," thousands of Catholics worked those days "with hope and with the fervent belief that together we can create a better future for all members of creation," the Global Catholic Climate Movement has stressed. Here are some highlights of those days:

    1. The impetus of Pope Francis, who once again led the way, inspiring and encouraging Catholics to participate in the celebration. Months before the event, the Pope encouraged the world's 1.3 billion Catholics to participate through a special video invitation. He repeated his invitation on May 16, and united the Church in prayer and action throughout the celebration by tweeting about Laudato Si' Week. The Pope then thanked the millions of people for their participation in the Special Anniversary Year of Laudato Si', and expressed his best wishes to the animators.

    2. Catholics undertake shares. Locally, nearly 200 events were registered worldwide, a growth of more than 200 % compared to 2020 Week.

    3. Laudato Si' Dialogues. The Pentecost Prayer Meeting/Missionary Outreach, led by Cardinal Luis Antonio Tagle, prefect of the Congregation for the Evangelization of Peoples, took place on May 23 around the world and was followed by tens of thousands of people on YouTube and Facebook. Throughout the week, as Catholics organized events at the local level, the Laudato Si' Dialogues challenged everyone to examine how we can do more for our common home.

    4. Fossil fuel divestment. During Laudato Si' 2021 Week, dozens of institutions in a dozen countries have committed to divest from fossil fuels. Last year, on the occasion of the encyclical's fifth anniversary, the Vatican issued environmental guidelines that frame investment in fossil fuels as an ethical choice, on par with other important ethical choices. Fr. Joshtrom Kureethadam has stated that divestment is a physical, moral and theological imperative. On the other hand, Cardinal Jean-Claude Hollerich, Archbishop of Luxembourg and President of the Conference of Catholic Bishops of EU States (COMECE), said that institutions that choose not to divest risk making their other work ring hollow.

    5.  Platform. On May 25, the Vatican officially launched the Laudato Si' Platform for Action, which will empower Catholic institutions, communities and families to implement the encyclical. The Pope's initiative invites the entire Catholic Church to achieve total sustainability over the next seven years, as Fr. Joshtrom Kureethadam explained in the interview.

    Faith and Science Conference

    In addition, some additional information has been learned about the conference Faith and Science: Towards COP 26, to be organized by the Vatican on October 4, with the presence of some 40 religious leaders and 10 scientists from around the world.

    It is an appeal to world leaders ahead of the 26th annual United Nations Climate Change Conference, scheduled for November in Glasgow. "We hope that religious leaders will raise the ambitions of our political leaders and our statesmen, so that they will be able to see the problems and make courageous decisions," said Archbishop Paul R. Gallagher, secretary for Relations with States of the Holy See, according to the Global Catholic Climate Movement.

    At COP 26, countries must announce their plans to meet the goals of the historic 2015 Paris agreement, in which nearly all nations agreed to reduce greenhouse gas emissions and limit global temperature rise to 2 degrees Celsius, down from a target of 1.5 degrees Celsius above pre-industrial levels this century. At a press conference, Archbishop Gallagher noted the unique role that religious leaders and communities can play and have played in advocating for global action against the climate emergency.

    Read more
    Vocations

    "I, Anthony, an immigrant, have received a grace from God to bring it to everyone."

    Nigerian, a few months shy of his 30th birthday, Anthony was born into a large Protestant family and arrived in our country by boat. This September, he will begin his fifth year at the Conciliar Seminary of St. Bartholomew in Cadiz.

    Maria José Atienza-July 31, 2021-Reading time: 6 minutes

    Some might think that Anthony Enitame Acuase's life is from a movie, but what is certain is that it was his vocation, his arrival in Europe that was born out of seeing a film about a priest.

    Born in Nigeria and a few months away from his 30th birthday, Anthony was born into a large Protestant family and arrived in our country by boat. This September, he will begin his fifth year at the Conciliar Seminary of St. Bartholomew in Cadiz.

    He has already crossed the frontier of his preparation for the priesthood. It has not been the only frontier he has crossed with effort: for months, like so many other Africans, he crossed the desert and embarked for Spain in search of a better life through which to help his family. In his case, moreover, with the conviction that Spain was the place where God would make him see his will, which he had not yet been able to give shape to.  

    "I had to drink my urine to survive."

    "My trip to Spain was an unforgettable experience," he tells Omnes, "God takes advantage of every situation to open a new door. Every moment of my life I thank God for all the good he has done me because I almost died several times. It was a long journey, across the desert from Nigeria to Morocco. We had hardly anything to survive on, several times I had to drink my own urine. In Morocco I took a boat to Spain with the risk of dying because we Africans hardly ever know how to swim, several died on that trip. Now I believe that the Lord allowed all this suffering to make me strong, to prepare me for the vocation to which he is calling me".

    "I got to know the Church that always has its arms open for everyone and I have learned that tomorrow, when I become a priest, I have to do the same."

    Anthony Enitame Acuase

    That boy, barely 18 years old, who had seen near death on the trip, did not know Spanish, did not know where to go... but, once he arrived in Cadiz, there was something he knew he had to do: "go to a church to thank God for having been able to finish the trip. And in that church my new journey began". Among the people God put in his path, Anthony met the priest Gabriel Delgado, director of the Secretariat of Migration in the diocese of Cadiz and Ceuta, thanks to whom he was able to regularize his situation. He also remembers Father "Oscar, who made me study at Salesianos and, especially, Father Salvador, who helped him in his vocational process: "I met the Church, which always has its arms open to everyone. Every day I thank God for his affection, for his presence because he is always available and I have learned that tomorrow, when I become a priest, I have to do the same."

    "God's hand is seen in your life."

    Together with his fellow seminar participants

    How does an immigrant boy, without much idea of Spanish, get to the diocesan seminary? Anthony's vocational restlessness came from a long time ago. It was in his country when, as a child, he saw a movie about the life of a priest and that marked him: "I did not belong to the Church, and I saw a movie in which there was a priest who had a full life, a great intimacy with God and with the people of God, who always prayed and, after prayer, had a great joy... at that time, I did not know that a human being could have that intimacy with Christ and that dedication to the people of God. To live beyond and to live with my feet on the ground. I liked it and, from that moment on, my life was never the same. Every day I thought about that vocation and I wanted to know Christ better to make him known to others.

    Just before entering the seminary he had signed a good contract. Humanly, he had achieved the goal of many like him who come to our country. But he heard (and answered) God's call, as he points out: "God put these people on my path. He puts people by our side who help us and we have to listen, to reach the destination that God wants".

    From Nigeria to Spain and, in Cadiz, to that church where he entered to give thanks and which "radically changed my story". Anthony, who then had a stable job as an electrician, remembers how Father Salvador, who was very sick "before he died, in the hospital, told me 'go to the seminary, try it. You have to know if God is really calling you because you see something special in your life. I said to him "let it go, really..." but in the end I went. And I'm still here.

    Before I died, a priest told me "you have to know if God is really calling you because you see something special in your life".

    Anthony Enitame Acuase

    His family, non-Catholic, did not understand that Anthony, once he had overcome all the obstacles to live in Europe, with work and income, would leave everything, once again, to dedicate himself to a life of dedication. As he himself points out: "his idea was that I was coming to Spain to have a new life to take care of them and help them financially, especially my mother. Now, my mother is calmer, but some of my brothers, when we talk, ask me 'are you sure, how is it possible for a man not to get married, not to have children'... and I answer 'may it be God's will'".

    "Where are you, Lord?"

    Anthony is not indifferent to the news he hears and lives every day of the fate of many of his compatriots who lose their lives trying to reach our shores "I feel very sorry for them. They are people who have been working all their lives for this, crossing the desert and the sea... many times losing their lives... it hurts me a lot. Sometimes, in the face of this, I ask the Lord "Where are you? We are just looking for a better future. In Africa there are many people who do not have a plate of food and now, with the coronavirus, the situation is worse. The corruption in our countries leads to this. The Lord knows.

    Aware of his fate and his calling, Anthony points out that "the life of a human being is always a migration, like that of Abraham or Jacob... that is why I also ask that all of them know Christ as I do, because he is a friend who never fails".

    "With the Lord I talk about everything, even about what I don't understand."

    Anthony speaks of his life, past and present, with the simplicity with which Africans see the divine hand in ordinary life. He states emphatically that "prayer is the main weapon of all Christians, especially those whom the Lord has called. For me, it is the central moment to talk to the Lord who has called me. I look for a quiet place where I can have a 'heart-to-heart' conversation, as when one talks to a friend and shares with him my desires, my worries and problems... and even those things I don't understand. Above all, I give thanks for the life he has given me. In the seminary, prayer is the main thing: to begin with prayer, to end with prayer, to be faithful to that vocation that God has given us."

    "I receive a grace to bring it to others."

    Anthony Reader Institution

    God's will, God's call at every moment, is the one that, together with his fellow seminarians, Anthony strives to know and fulfill on a daily basis. Shortly before the publication of this interview, he received, along with two other companions, the ministry of the Lectorate.

    Each step on his path to the priesthood is, for this Nigerian, an undeserved grace from God: "The Lectorate means serving the people of God, the Church, through the Word of God, which must be the center of our life and which is shared with others. For me it is a grace, a joy. That I receive a grace here on earth to share it with others. The days before I received the Lectorate I asked the Lord "soooo?" ... I was nervous, because in the future, even if it scares me to think about it, God willing, I will be a priest. It is one more step in my life, a supernatural joy, because the word of God is living and effective, capable of entering the heart and transforming life. Not because it takes away the problems, but because it gives peace in the heart to take it to others".

    To receive in order to share, this is how Anthony lives his surrender to God "knowing that I am not worthy. I, Anthony, an immigrant, without knowing anything, want to receive this Word of God, this grace that my bishop gives me, that he puts on me so that I can put it in my life and take it to others".

    Photo Gallery

    The Christ of the Florida Abyss

    A replica of the Christ of the Abyss can be seen in the lake at Key Largo John Pennekamp State Park in Florida. The original is located on the Italian Riviera, where diver Dario Gonzatti lost his life diving in 1947.

    Maria José Atienza-July 30, 2021-Reading time: < 1 minute
    The World

    José Antonio Ruiz: "The Holy Land is the map of salvation".

    Sixty-five years ago the Casa de Santiago, the oldest Spanish ecclesiastical institution in the Middle East, opened its doors in Jerusalem. Today, this institution, dependent on the Pontifical University of Salamanca, continues to be a reference in biblical and archaeological research.

    Maria José Atienza-July 30, 2021-Reading time: 5 minutes

    What we know today as the Spanish Biblical and Archaeological Institute / Casa de Santiago was born in 1955 on the initiative of Maximino Romero de Lema, then rector of the Spanish Church of Montserrat in Rome, who together with a group of priests studying Sacred Scripture decided to found this center of the Spanish Church in the Holy Land, with the aim of promoting biblical and archaeological research. Thus was born this religious and academic institution, under the episcopal authority of the Latin Patriarch of Jerusalem, under the intellectual patronage of L'Ecole Biblique de Jerusalem, and with the help of the Franciscan Custody and the Consulate General of Spain. A few months ago, the priest Juan Antonio Ruiz Rodrigo assumed the direction of the Spanish Biblical and Archaeological Institute.

    IEBA Director
    Juan Antonio Ruiz Rodrigo

    An institution that, as he himself points out, "has made an important contribution to biblical studies in Spain. Thus, most of the Spanish experts in biblical exegesis and archaeology have been residents of this House. Pioneering scholars on the Dead Sea manuscripts were members of this Center; and great specialists in this field, editors of the internationally recognized Qumran documents, are linked to our Institute".

    More than just a study center

    From its foundation until now, its director emphasizes, the Casa de Santiago "has not stopped opening its doors. Today it welcomes not only priests, but also professors specializing in biblical studies and scholars of the Bible and archeology or other disciplines such as Liturgy, whether clerics or laymen, men or women".

    Its location also allows those who study or reside at the Casa de Santiago to enter "in direct contact with the specialized biblical academic centers of the city and, in general, with the cultural and religious environment of Israel. Our Center has sought to be, from the beginning, a welcoming home, a meeting place and an environment conducive to study and research among Spanish biblical scholars and archaeologists.

    Each year it welcomes priests from different Spanish dioceses, religious and lay people, enrolled at the Pontifical Biblical Institute in Rome, at the Gregorian University or at other Spanish universities, who choose this Center to work on their interesting exegetical studies and to enjoy a stay in the city of Jerusalem".

    Vocation for dialogue

    The mission of the Casa de Santiago is not reduced to being a simple place of study or residence. This institution "was born with a vocation of dialogue between faith and culture", as Juan Antonio Ruiz Rodrigo points out, "this dialogue is the real challenge facing the Church today. The latter has always been more excluded from the cultural point of view, because, erroneously, the culture of enlightenment has been considered the only spokesperson of scientific and philosophical rationality. But this means forgetting the irreplaceable role of the Church in the progress of human thought for two millennia".

    IEBA facade
    Facade Casa de Santiago

    In this line, Ruiz Rodrigo continues, "Christianity is the religion of the Logos, that is, of the Word in the sense of the reasonableness of God and, therefore, the reasonableness of all reality. God is also Logos, that is, Word that founds reality with meaning, and Word that seeks and offers himself to man for dialogue. The Bible in particular has been a fruitful field of this dialogue between faith and culture, because the study of the Bible requires linguistic, historical, archaeological, hermeneutical, literary, etc. knowledge. The Church has always rejected a fundamentalist, irrational reading and has promoted the scientific study of the texts of Scripture from the beginning (like Origen and St. Jerome), because if the Bible is the Word of God in human words, the two poles: divine and human, need to be studied in depth, each according to its own methods, in a fruitful dialogue".

    Stepping on the Land of Jesus

    Evidently, the panorama of study changes completely when we speak of research in the very land where the events took place. Not surprisingly, the current director of the Casa de Santiago emphasizes that it is "enormously enriching to be able to study and teach Sacred Scripture in the Holy Land. Only here can one find the colors, the landscapes, the perfumes, the climatic and geographical differences that run through the extensive pages of the Bible. Moreover, the study of the Bible in Jerusalem also has other advantages: it is impressive to investigate the Jewish festivals here, where certain traditions have been preserved for thousands of years and are very present in the Holy Scriptures. Understanding Semitic culture is much easier here, immersed as we are in this sea of Semitic peoples. Jerusalem offers the possibility of confronting the cultural world of contemporary Judaism, with its biblical exegesis, in the very places where it is elaborated". 

    A punished land

    Juan Antonio Ruiz Rodrigo lives day by day the tensions that plague this area of the Middle East, one of the most punished by the continuous conflicts between Israelis and Palestinians and that, nevertheless, has one of its economic pillars in tourism, especially Christian religious tourism.

    The pandemic, which is now practically under control in the area, has been a serious problem for this sector and the Spanish Biblical and Archaeological Institute has not been unaffected by the consequences of Covid19: "the current health situation prevents the arrival of teachers and students to the specialized academic centers to carry out their biblical and archaeological projects", emphasizes Ruiz Rodrigo, "however, despite the difficulty of this situation, we have tried to live this time with hope, trying to create new activities that can be carried out in our Institution".

    To this must be added the tensions experienced in recent weeks in the area. However, as Ruiz Rodrigo points out, "after so many years of disagreements and rivers of blood, of accumulated hatred and the development of events engrossed in numerous political and economic interests, it is worthwhile to continue fighting for a stable peace in the Holy Land, which will allow the development of its culture, its peoples and its people. I am convinced that the Church's goal is to seek peace, especially here in the Holy Land.

    The director of Casa de Santiago is very clear that the institutions of the Church present in the land of Jesus "must work for peace, and invite others to strengthen the bonds of fraternity. Thus, any word or gesture that leads to hatred or confrontation will not be a good word and will not help this peace process. Therefore, our duty is to work for reconciliation in the Middle East, and this can only be favored by dialogue, without positions that lead to confrontation".

    Christ has lived a history and a culture, has assumed a certain geography, has set foot on a specific territory, which is that of the Holy Land.

    Juan Antonio Ruiz Rodrigo. IEBA Director

    Pilgrims in the footsteps of Christ

    Visiting the same places where the historical events of Salvation took place is a before and after for any Christian who visits the Holy Land. In this sense, the director of the Spanish Biblical and Archaeological Institute is convinced that "it is a unique journey for any Christian, because it is the place of the Incarnation of God. If the Bible presents us with a history of salvation, the Holy Land is the geography of salvation, because that history has its concrete reference in these wastelands and deserts, in the nooks and crannies of this Holy Land, so often wounded. Without the reference to the Holy Land, the very promise of God to Abraham is not conceivable. The Holy Land gives concreteness to the Word of God, allowing it a form of incarnation, even before the Word of God became flesh in Jesus of Nazareth. Christ has also lived a history and a culture, has assumed a certain geography, has set foot on a specific territory, which is that of the Holy Land."

    The World

    Mother Trinidad, a life dedicated to the Church, dies in Rome

    The founder and president of The Work of the Church died yesterday in Rome at the age of 92 after a life of dedication and service to the Church, the pope and the bishops.

    Maria José Atienza-July 29, 2021-Reading time: 2 minutes

    Trinidad Sanchez MorenoMother Trinidad died yesterday in Rome, where she had lived since 1993. A native of Dos Hermanas (Seville), on December 7, 1946, she experienced "a true invasion of God," as she herself recounted. Her immediate response was: "I will be yours forever", which she would seal the following day in the Parish of St. Mary Magdalene with her surrender before the image of the Virgin, which would mark her first and definitive steps of total consecration to God. Well known and loved in her town, with one of her three brothers, she ran for years the family business "Calzados La Favorita" in the street Ntra. In 1955 she moved to Madrid. And four years later, in 1959, God burst into her soul and made her a witness of what she had lived to take it to everyone, as the "Echo of the Church".

    – Supernatural Work of the Churchfounded by the Church and whose mission is to manifest the spiritual richness of the Church by assisting the Pope and the bishops, was approved as an institution of pontifical right by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life of the Holy See in 1997 and today, more than a thousand bishops receive the writings of Mother Trinity, which are sent to them monthly and which help them in their spiritual life, either through the organization of retreats for priests, seminarians or lay people in their own dioceses.

    This Institution has several houses of apostolate, among them the house where Mother Trinidad was born in Dos Hermanas. The Work of the Church also has stable centers in Spain (Madrid, Guadalajara, Cadiz, Toledo, Valladolid, Avila), Italy (Rome, Albano Laziale and Rocca di Papa) and Equatorial Guinea (Malabo), although it also carries out apostolic missions in other countries. In Seville, they are entrusted with the parish of St. Bartholomew and St. Stephen, in the historic center of the city.

    The funeral Mass for his eternal repose will be celebrated on Sunday, August 1 at 3:00 p.m. in the Basilica of St. Paul Outside the Walls in Rome, y will be available live on its web.

    Initiatives

    "With our loaves and fishes, we multiply insertion opportunities".

    The hospitality industry celebrates today its patron saint, Santa Marta. The woman of service par excellence is an example for thousands of people who, every day are dedicated to preparing and serving meals for thousands of others. A sector that has been for many, their way of social and labor insertion in projects such as Tabgha and Cinco Panes developed by Caritas Cordoba diocese.

    Maria José Atienza-July 29, 2021-Reading time: 6 minutes

    They are the example of hidden work, behind every dish, behind every take-away menu there is one or more people who make possible moments, in many cases, unforgettable. A sector, at the same time, marked by precariousness and that has suffered, like few others, the scourge of the pandemic.

    The hotel and catering industry is also a privileged means of labor insertion. Salvador Ruiz Pino, lawyer and director of Cáritas diocesana de Córdoba, whose projects Tabgha and Cinco panes,

    Tabgha and 5 panes are two initiatives for social and labor insertion through the world of catering and hospitality. How did these initiatives come about?

    Salvador Ruiz Pino

    The hospitality project of Caritas Diocese of Cordoba was born as a result of the last Ad limina visit (in March 2014) that our Bishop, Mons. Demetrio Fernández, made to Pope Francis. During the visit, when the Bishops of southern Spain explained to the Holy Father the socio-economic situation we were going through at that time, with high unemployment rates, the Pope told them: "Do something for young people". Upon returning from the visit, the bishop conveyed this desire of Francis and, after a needs assessment and a study of the situation, we saw the way to start a hotel school and a restaurant where we could train and hire young people in a situation of serious social vulnerability and exclusion. Thus we opened the doors Tabgha in December of the same year. As a continuation and expansion of this project, the Cinco Panes Catering, for the same purpose, in 2020.

    What has been the response from the industry, the people and, of course, the beneficiaries? 

    -At all times we have received collaboration from the hospitality sector in Cordoba. In fact, our work would not be possible without the collaboration of many Cordovan companies in the sector that allow our participants to do internships in their businesses, in addition to teaching some of the classes during the training period.

    Likewise, the Cordovan society has seen in the solidarity economy initiatives of Caritas an opportunity to collaborate with our institution and help the people we accompany by hiring a service or simply enjoying a pleasant evening in our gastronomic tavern with the best service and quality.

    Each year, around twenty young people are trained and hired in cooking, table service and waiter, according to the training they themselves select, for their subsequent insertion in the hospitality labor market, from personalized itineraries of socio-labor insertion. The success of social and labor insertion of the young people who have gone through the project is very high.

    What would you highlight about these initiatives that also train people to work in a field of service to others?

    -The COVID crisis has shown us clearly what is truly essential, what is important: life, health, care, support, care of the planet "our common home"... From Caritas we are convinced that it is urgent to implement an economy that prioritizes all this that we consider essential, an economic model centered on people, that respects their rights and bets on the potential of those who are often discarded. That is why, although we do not have the capacity to solve the problem of unemployment in our territory, we are convinced that this type of significant action is necessary to show that another model is possible, that it is worthwhile to put people and their potential at the center and to fight against the throwaway culture with proposals that recognize the dignity of all. Anyone who comes to Tabgha Gastronomic Tavern can experience the satisfaction of being able to see the enthusiasm, commitment and effort that the young people who work there put in every day to offer the best service, being the protagonists of their own journey that will lead them out of the very difficult situations they have gone through in the past.

    SOLEMCCOR is the company that manages both projects. How was this Caritas initiative born? What is the assessment of its work after several years of operation?

    -From this commitment to decent employment were born, already in the 80s, the employment programs of Caritas Diocese of Cordoba, which in 2006 took a qualitative leap with the establishment of SOLEMCCOR (Solidarity and employment of Caritas in Cordoba), our insertion company, the first in Andalusia and one of the main nationally. An insertion company where Caritas is the sole partner and whose objective is to favor the labor insertion of people in a situation of social exclusion and their final inclusion in the normalized labor market.

    SOLEMCCOR is non-profit, the purpose of our business activity is to enable training and employment opportunities for people in situations of social vulnerability for their full integration. Thus, the generation of the maximum number of jobs, along with decent working conditions are the firm objectives of SOLEMCCOR, through personalized itineraries and the development of a personal integration project. Through training, access to employment and social and professional monitoring, we make it possible for the people we accompany to acquire experience and skills.

    In short, it enables the acquisition of the professional qualifications and productivity necessary to improve personal employability conditions, as a prior step to accessing the ordinary company, in accordance with the provisions of the regulations governing the establishment and operation of companies for social and labor insertion. All this, moreover, from a model that combines care for the environment with programs that promote recycling from a perspective of integral ecology, where awareness for the care of the planet is combined with concern for people.

    In 2020, we were able to welcome and support 833 people through training or job placement, of whom 111 people in exclusion were hired.

    Salvador Ruiz Pino. Director Caritas Cordoba

    We want the people of Córdoba to become aware that when they recycle paper, cardboard, clothes or oil, they are providing new opportunities for the planet and for people in vulnerable situations, because, as Pope Francis says: Everything is connected.

    Today SOLEMCCOR has different lines of business that include the selective collection of paper and cardboard (through a collaboration agreement with the Cordoba City Council), confidential paper destruction service, textile collection and recycling, "Jordan" cleaning service, "Dorcas" clothing workshop, management of the "Cristo Rey" Leisure and Free Time Center in Torrox Costa, Catering School, "Tabgha" gastronomic tavern and "Cinco Panes" catering. In all of them, last year (2020) we were able to welcome and accompany through training or labor intermediation 833 people, of which 111 people in exclusion were hired, all with an economic investment of three million euros.

    The hospitality industry has been one of the economic sectors hardest hit by the pandemic. In the case of both initiatives, the people who benefit from them are already experiencing serious difficulties. how has covid had an impact on these two projects? how do you face the recovery?

    -Certainly, the health crisis that erupted with the onset of the pandemic very soon manifested itself in a major social crisis in which we are now immersed.

    Only in the past year, Diocesan Caritas of Cordoba has assisted 30,000 families throughout the province through its 168 parish Caritas offices, of whom 8,000 (27%) had never before turned to Caritas for help. Mobility restrictions meant that the hotel and catering sector was the first to cease its activity. However, despite this, SOLEMCCOR maintained all of its jobs during the pandemic situation, and no lay-offs were carried out. From the day after Tabgha was closed due to the state of alarm, the project workers, accompanied by volunteers, used the kitchens to prepare and distribute two thousand daily menus for the vulnerable families assisted by Caritas in the city of Cordoba, who during the hardest moments of the confinement lacked the resources to meet their basic food needs.

    From the first day of the pandemic, project workers and volunteers used the kitchens to prepare and distribute 2,000 meals a day to vulnerable families.

    Salvador Ruiz Pino.Director of Caritas Cordoba

    Once the de-escalation phase has begun, Tabgha and Cinco Panes have returned to their regular activity, with the proper measures of capacity, safety and hygiene. Through its services, customers can not only enjoy a first-class culinary experience, with a very good value for money and exquisite treatment, but also help to improve the skills of young people at risk of social exclusion and serious vulnerability, thus promoting their full inclusion.

    In Tabgha, as in the plain of the same name near Lake Tiberias, we are convinced that, by giving each of us our five loaves and two fish, we can multiply the opportunities of insertion of many people, satisfying not only the hunger for bread, but also for hope, dignity and justice. A must visit when you come to Cordoba!

    Read more
    The World

    A Vatican Apostolic Media Library to educate the gaze

    The creation of a "Vatican Apostolic Media Library" can be a way to articulate the education of the gaze, of the heart, through a cinematographic art open to transcendence.

    Giovanni Tridente-July 28, 2021-Reading time: 2 minutes

    A piece of news that should have been read with attention between the lines of an interview Pope Francis gave in a recently published publication has gone almost unnoticed. It is about the probable birth, still without concrete details, of a new Vatican organism of a purely cultural nature, which could take the name of "Vatican Apostolic Media Library".

    This would be a Central Archive for the permanent and orderly preservation of the historical audiovisual collections held by the various agencies of the Holy See and the entire Church, similar to the existing one. Vatican Apostolic Archives -The Vatican Apostolic Library, which was once known as the "Secret" and which preserves and enhances acts and documents relating to the government of the universal Church, and the Vatican Apostolic Library, whose first origin dates back to the fourth century.

    As we were saying, the Pope announced it between the lines in the interview he gave to Monsignor Dario Edoardo Viganò, former prefect of the Department of Communication of the Holy See, on the occasion of the book Lo sguardo: porta del cuore (The look: gateway to the heart)dedicated to neo-realist cinema, of which the Pontiff has always claimed to be a great admirer, often citing in his speeches and homilies references to this culture, which he considers to have a strong testimonial value.

    For his part, the author of the book, in addition to teaching film and currently being vice-chancellor of the Pontifical Academy of Social Sciences of the Holy See, is also an author of films and documentaries and in the past directed for several years the "Fondazione Ente dello Spettacolo" of the Italian Episcopal Conference, until his arrival at the Vatican as head of the reform of the Vatican media.

    It is therefore not difficult to foresee that Viganò could be entrusted with the organization of this new body, which has the favor of the Holy Father and could serve to revalue a heritage of historical audiovisual sources that in the past have also represented a high religious, artistic and human level, especially if we think of the famous "community rooms" present in practically every parish.

    In the interview, Pope Francis also speaks of the need we have today to "learn to look! After all, in the face of the fear and discouragement caused, moreover, by the recent pandemic, what is needed in the Church and in the world are "eyes capable of piercing the darkness of the night, of raising our gaze beyond the wall to scan the horizon".

    The Pope is thinking of "a catechesis of the gaze, a pedagogy for our eyes that are often incapable of contemplating in the midst of darkness the 'great light' that Jesus comes to bring". A reflection on the gaze, in short, "that opens to transcendence," to which the neorealist cinema, which in many of its productions provoked the conscience of the spectators, can undoubtedly contribute.

    On the other hand, Pope Francis said he was convinced that "the art of cinema has succeeded in illuminating the fabric of events to reveal their profound meaning." Thus, the mission of the Vatican's new Apostolic Media Library, which has been announced and about which we will probably have news shortly, seems to be mapped out.

    Sunday Readings

    Commentary on the readings of Sunday 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 28, 2021-Reading time: 2 minutes

    After Jesus leaves the crowd and goes up the mountain alone, the disciples struggle to reach the other side: "The sea was rough because of the strong wind blowing.". Jesus walks on the water, catches up with them, gets into the boat, and "at once the boat came ashore".. The crowd interested in Jesus makes an inquiry to know which path he has taken. They are determined not to lose sight of this Master who cures diseases and solves the problem of bread: they ate the barley loaves and the fish that never ran out, distributed by Jesus, which multiplied without spectacle in their baskets, in their hands. 

    They go with the ships to Capernaum and find him: "Master, when did you get here?". Superficial question: they are only interested in understanding how it escaped their control. Curious question, which does not serve to deepen the truth about Jesus and what happened the day before. Jesus does not respond to curiosity, but tries to help them to search in themselves the real reason why they are looking for him: "you have had your fill" of bread, free, good, no work. They want to eat more. Jesus, however, is interested in the hunger and desire for bread that he sees in these men: he proposes to transform it into a desire for the true bread of heaven. So he takes up the argument he had wanted to begin for a long time, taking his cue from the sign of the bread that never runs out: "Work not for the food that is consumed but for the food that endures to eternal life.". Listen to "eternal life"and ask the master what work can be appreciated as God's work. 

    Jesus overlooks their pharisaical question, and speaks to them of faith: to believe in him, this is the work of God. Those who have seen the miracle of the five loaves and two fish that fed thousands of people, ask him for a sign to believe. They are superficial, materialistic, moralistic, unbelieving. They provoke him by speaking of the manna in the desert, as a sign given by Moses. Jesus corrects them: the manna came from God and not from Moses, and then reveals that God intends to give them bread that comes down from heaven and gives them life. 

    Now the desire to receive this bread is born in them. Then Jesus declares that he himself is the bread of life, and that whoever believes in him will never hunger or thirst. He tries to help them transform that hunger for earthly bread into the desire for the bread that he will give for eternal life, which is him. Divine food that allows us to carry out the works of God on earth, to live in us the life, death, resurrection and ascension of the Son of God. We admire in Jesus the tenacity in proposing the truth, the trust in people in spite of their closure. We wish to nourish ourselves with the bread of life in order to be able to live his life in our life.

    The homily on the readings of Sunday 18th Sunday

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

    Evangelization

    Walking with Ignatius of Loyola, the pilgrim of the interior life

    The "Ignatian Way" passes through Logroño, Tudela, Alagón, Zaragoza, Fraga, Lleida, Cervera, Igualada, to Montserrat and Manresa. An itinerary with great spiritual significance that is also realized in the inner life of the hand of the great saint and founder of the Society of Jesus. 

    Francesc Riera i Figueras, S. I.-July 28, 2021-Reading time: 7 minutes

    Riding on a mule, he left Loyola dressed in his noble robes. The itinerary, the "Camino Ignaciano", passes through Logroño, Tudela, Alagón, Zaragoza, Fraga, Lleida, Cervera, Igualada, to Montserrat and Manresa.

    1. Montserrat, a few short days

    It is easy to discover the Pilgrim, captivated, climbing the rocks of the Mountain, breathing the good smell "d'eixos penyals coberts de romaní", when spring dawns. Nature has become the throne of what is now its only true Queen. In the midst of the proud beauty of the massif, the Pilgrim will experience three "initiatory" actions.

    a) First, he reconciles his life(How many would like to be able to reconcile life...!). A life that would drag multiple contradictions, corruptions by the desire for prestige and power. He himself says in his old age: "Until he was 26 years old, he was a man given to the vanities of the world". They were three intense days of reviewing all the "dark" corners of his history, of placing them with infinite sadness in the merciful hands of God and receiving "sacramental" reconciliation from the hands of the monk who attended to it, John Chanon. She was able to free herself from her mournful pits and weep bitterly, but in peace, over the absurdities that had often wounded third parties. Whoever experiences inner liberation in this way is born anew!

    b) Stripped of the irrationality of such inner garmentsIn this way, the outer garments of nobility, the clothes of "prestige" that sought to appear as an inner nobility that he did not have, are uncomfortable and counter-indicated. Taking refuge in the greatest secrecy, he approaches a beggar, strips himself of the garb of prestige and with it dresses the "last one", the one rejected by the world, with honor. For his part, with an unspeakable inner peace, he dresses himself with a "cloth of which they usually make sacks..., and it has many spikes... long to the feet". He has taken the clothes of poverty that place him among those who do not count in the world.

    c) It should be found cartoonish with a sword, He is a "poor man", a reconciled man, without enemies, without any eagerness to conquer anything. He no longer has to defend himself against anything, he no longer needs the aggressive sword. With this surprising inner freedom he has achieved, he will "dis-arm" himself as a knight, in an act of "counter-cultural" connotations, in the style of his chivalric "imaginary". On the eve of the feast of the Annunciation, he spends the night in vigil prayer, kneeling before the altar of Our Lady. He disarms, leaves his sword at the feet of the Moreneta. He has changed his paradigms, his interests, his future..., his Lord. The Pilgrim would find himself reflected in the words that the Virolai sings to Our Lady: "Amb vostre nom comença nostra història".

    2. Down the Mountain

    At dawn, we imagine him descending the wild mountain trails with a happiness he had never experienced before. Limping, with a hint of pain from his injured leg, but overflowing with a strange freedom never before experienced so deeply.

    At the Hermitage of the Apostles, some women suggested a hospital for the poor in Manresa where he could stay for a few days. He needed to savor the Montserrat experiences and write them down in the notebook that he had carefully kept since Loyola.

    Suddenly a gendarme interrupts the Pilgrim's placid walk: "Did you give a luxurious dress to a beggar? authoritytears for the wretch whom he wronged without foreseeing it, by giving him his aristocratic clothes in order to dress himself in poverty.

    Only ten months ago, the Pilgrim was part of the authority. Now we surprise the fiery fighter from Pamplona with tears in his eyes. The convalescence in Loyola, the long silence of the road to Montserrat, his founding experiences in the Mountain have been cracking external and internal hardnesses of his personality.

    Manresa, first period

    Happily liberated from his past life, with "great courage and liberality", he intends to conquer holiness.

    He stayed at the hospital for the poor, where he lived for most of the eleven months he spent in Manresa. In his desire for greater solitude, we do not know when, he found a deserted and inaccessible place: the Cave.

    The cave is one of the caves excavated in the Tertiary by the erosion of the river. It was not easy to access. Ignacio would get there by crossing a path through weeds, brambles and nettles. A balcony over the river, with a brilliant view of Montserrat, more or less screened by thick grass and bushes, which would produce an effect of solitude and stillness. On this balcony, under the gaze of the Virgin Mary, he had many hours of profound silence. She "silenced" many things... And she was able to "listen" to the depths of her heart and find the heartbeat of God's heart. And from the heart of God, he discovered that he was "sent" to others.

    A countercultural lifestyle

    "St. Dominic did this, for I must do this. St. Francis did this, for I must do it". The first steps of the Manresan Ignatius will lead him along the paths of this holy and naive emulation.

    A few months ago he was only looking for honors, to stand out..., with an incredible concern for his image. Now he will be unconcerned about his physical appearance, he will let his hair and nails grow (once so carefully treated), he will be disheveled, with little personal hygiene, as he would never have suspected a few months ago. He has crossed "red lines", he is proving to himself that he has changed sides, that he has placed himself on the other side of history, with the last ones and with Jesus.

    He prays seven hours a day. He lives happily, in fullness, with his inner silence before God. He cares for the poor of the Hospital, his actions exude charity and friendship for the poorest. His state is one of tranquility, of joy, feeling great consolation in this new way of doing and being.

    Ignatius arrived in Manresa with a deep desire to conquer holiness, honorability, with the desire to serve his new Lord (the Eternal King), with even more intensity than he had had in the service of the "temporal kings". All his life he had been a "conqueror" of his status. Even during his convalescence in Loyola he delighted in thinking of the exploits he would perform in the service of great lords or of a princess of "highest dignity" whom he had sought in his reverie.

    He arrives "ignorant of the things of God", without the capacity for discernment, with a strong desire to "do" great things for the Lord. Deep down he still oozes self-centeredness, narcissism. He needs to "look in the mirror" and discover himself honorable, with the new honorability he now dreams of, so different from the one he had lived in the Castilian courts. He himself continues to be the "subject", his "honorable" image. He still believes that he will be able to conquer it with his own strength, with his own abilities and possibilities.

    The first four months are of great fervor and spiritual serenity, of great balance and magnanimity. But soon he will discover that he does not "conquer" holiness, that what he has conquered is the bitterness of his inner dark wells, into which he has been descending, and which he thought he had reconciled in Montserrat. In a way, he is still the Pharisee of the parable, he must come to understand himself as a publican, and yet accepted and embraced by God. Ignatius is making his "Spiritual Exercises".

    4. Second period. The fragility of Ignacio

    From the adolescent euphoria of the neoconverso, to the fitting of one's own interior ruptures.

    "A strong thought came to him that bothered him, representing to him the difficulty of his life, as if they were saying to him in his soul: 'And how will you be able to suffer this life of 70 years that you have to live? But to this he also responded interiorly with great force: 'O wretch, can you promise me one hour of life?

    The brave defender of Pamplona willing to follow a puppy

    The first stage we have just presented can be summed up in two words: "do" (great penances, great things) and "more" (more than others, more than the saints). It is an unwise fervor, even if it reveals immense generosity. Ignatius is spiritualizing his vanity as a knight, now the knight gives himself to his new Lord in the most heroic way imaginable, with penances, prayers and deeds to "mark himself more than anyone else". He seeks to conquer his new Lord with "works".

    A few months ago he lived only to conquer honors, fame, significant positions in the administration of the kingdom of Castile, now he has to discover that "sanctity" is not a "conquest". He realizes, bewildered, that what he has conquered are precisely his "shadows", the dark waters of his inner self "reconciled" only superficially in Montserrat.

    The peace he had received before the Virgin of Montserrat was shattered. His memory began to strike him scrupulously, reminding him of moments of his life that he thought he had left buried in Montserrat. He falls into deep desolation and, beset by scruples, he seeks a confessor to whom he can repeat his sins over and over again; but he does not achieve reconciliation "with himself", and he thinks that neither with God.

    He experienced his own limitation, the radical insufficiency to grant himself forgiveness, the resistance to place himself fully in God's hands and let go of the steering wheel of his life, which he had always driven himself.

    In his desolation he repeats to God that he would be willing to follow even a little dog, if it would show him the way to find God. The most significant moment of this period is the desperate "temptation of suicide" when he is staying in a room of the Dominican Convent. He who was used to going through the world as a conqueror, will experience that honorability, integrity, reconciliation, happiness, holiness... are not conquered, but "received": "everything is grace". It will be the great Ignatian discovery of Manresa.

    5. Third period. All is grace

    When he has assumed that he does not "control" everything, he begins to be flooded with unexpected and fully "free" light.

    Surrender no longer of the fortress of Pamplona, but of his inner strength, it is no longer a question of handing over "external weapons" but "internal weapons" (self-sufficiency, "I am in charge of my life"...). These are his Spiritual Exercises. He is learning to live from faith and trust, to let himself be led by God. He is breaking the project of reaching God with his own strength. God is teaching him the disappropriation of his ego, which he supposed to be all-powerful.

    He leaves the alley when he experiences the uselessness of his own "righteousness", to settle in "the righteousness that comes from God" (Rom 1:21). Thus begins the third stage of Ignatius' life in Manresa. He no longer needs to protect himself from his broken reality, from his shadows, from his sin. His "paradigms" have changed.

    This is Manresa's time of great illuminations. When he assumes that he does not conquer "the light" of God, by leaving himself completely in the hands of the Lord, then he is overflowed by repeated moments of lighting.

    The peak of this period is the "Enlightenment of the Cardener". It is the moment of grace, unexpected, the culmination of the whole journey of the Pilgrim in his Manresa days. Once, by the river Cardener "the eyes of his understanding began to open; and not that he saw any vision, but he understood and knew many things, both of spiritual things, and of things of faith and letters; all things seemed new to him". And he immediately adds: "in all the discourse of his life, he does not seem to have reached so much as in that one time alone".

    He had arrived in Manresa "arrogant and ignorant of the things of God". He still breathed strong self-centeredness, with confidence in his own abilities and possibilities. He left Manresa dispossessed and humble, experienced in the discernment of spirits and in the ability to help others.

    The interior "Way" of the eleven months in Manresa is "foundational", will be collected in a pedagogical way in his "Spiritual Exercises" and will be the background from which he writes the "Constitutions of the Society of Jesus". All the Ignatian spiritualities and all the pastoral, social, intellectual, pedagogical, cultural and social works that are born from the inspiration of Ignatius have their eyes on this Way.

    This article is an excerpt from pp. 17 to 43 of the book "Manresa Ignasiana" 500 years old(Catalan and Spanish editions; English version in preparation).
    The authorFrancesc Riera i Figueras, S. I.

    Spain

    "Faithful to missionary sending": the EEC's guidelines for 2021-2025

    The Spanish bishops have made public the lines of action of the Spanish Church for the next four years.

    Maria José Atienza-July 27, 2021-Reading time: 5 minutes

    – Supernatural Spanish Episcopal Conference made public today the document Faithful to missionary sending approved by the Plenary Assembly with the orientations and lines of action for the EEC in the period 2021-2025. The Spanish Episcopal Conference offers in this document some orientations and lines of work especially directed to the organs of the Conference itself.

    A thorough preliminary analysis

    The document begins with an analysis of the Spanish reality at all levels. The bishops are not oblivious to the new social situation in which the Catholic Church moves, in which "a moralistic capitalism that not only regulates production and consumption, but also imposes values and lifestyles" reigns, together with the prevailing cultural relativism and an advance of nihilism that produces a spiritual impoverishment and the loss of meaning in life for many people. A process that, as stated in the document, is born "a neo-pagan proposal that aims to build a new society, for which it is necessary to "deconstruct". Thus we are witnessing an anthropological constructivism in the widespread ideological currents of gender and in the social acceptance of abortion and euthanasia; a historical and also pedagogical constructivism, reinforced by the domination of the school, for which it is necessary to "deconstruct" because, as Francis says in n. 13 of FT, "human freedom seeks to build everything from scratch". All this happens painlessly, because mass culture, based on emotions and sensations, is ensuring that this process of demolition is experienced almost indifferently, even more as an achievement of freedom".

    The society of mistrust and post-truth thus involves and directly affects the relationship of Catholics and non-Catholics with the Church.

    Family, pandemic and difficulties

    One of the pillars that has been affected by this process has been the family, especially with regard to family unity and stability: "secularization influences the deterioration of the so-called traditional family, it also seems certain that the crisis of the same contributes, in turn, to boost religious decline, since it breaks a basic institution in the transmission of faith and basic experiences in the configuration of the person (...) The weakening of the family bond causes the loss of social ties, which accentuates this weakening, since the praise of individual autonomy and the permanent claim of the right to have rights enthrones the individual and makes any bond suspicious".

    Evidently, the pandemic has influenced the drafting process of this document. A blow to humanity in the face of which we Christians are called to "consider this situation as a historic moment of a strong call to renewal for humanity and for the Church" and to give "witness of a confidence that overcomes fears, of hope and of fraternal charity".

    Another of the introductory points of the document highlights the reality of the Catholic Church in today's Spain in which, looking at the social data, it encounters "two types of difficulties: some come from outside the environmental culture; others come from within, from internal secularization, lack of communion or missionary daring".

    The Magisterium of Pope Francis

    The second part of the letter, dedicated to the ecclesial framework, begins with a reference to the magisterium of Pope Francis who "places the Church's fidelity to the missionary mandate - id - and priestly mandate - do - in his magisterial texts...". Evangelii gaudium (2013) y Gaudete et exsultate (2018) which contain the lines that are developed in papers such as. Amoris laetitia (2016); Christus vivit (2019)], y Laudato si' (2015) y Fratelli tutti (2020): "The proclamation of the Gospel is made to people who live in realities that the Pope presents to us as true signs of the times, a passage of the Lord who illuminates and judges history in order to call for conversion, fraternity and mission. These privileged places are the family (children, youth, the elderly), migrants and the discarded, and the common home of the human family". They also point out that "The Pope's proposal is based on the proclamation of mercy that recognizes one's own miseries. For this reason, the issues of abuse of minors and vulnerable people by members of the Church deserve special attention".

    The work of the EEC

    Faithful to missionary zeal, it recalls the lines of work of the EEC in recent years and which must continue to be at the forefront of action:

    • The fruits of the Congress of the Laity: People of God going forth with "the centrality of the four itineraries in all our pastoral actions: first proclamation, accompaniment, formation processes and presence in public life".
    • The priestly formation plan Forming missionary pastors.
    • The application of Amoris laetitia and the renewal of marriage preparation.
    • Church servant of the poor in the current situation of economic and social crisis.
    • The transmission of the faith through the catechesis of Christian initiation and the catechumenate.
    • The care of popular piety as a space for transmitting the faith.
    • Pastoral care and catechesis for people with disabilities.
    • The implementation of measures for the care of victims of abuse, the punishment of perpetrators and the prevention of all types of abuse.

    Discernment and call to evangelization

    Faithful to the Missionary Sending concludes with a call for "a great discernment We want as a College -collegiality- and as a People -synodality- in the light of the Spirit, the Word and the Magisterium to recognize the passage of the Lord and to interpret his call at this time in order to make the appropriate choices that will truly enlighten the work of the Conference at the service of the dioceses".

    Likewise, there is a call to missionary outreach for all, especially the laity, which entails "listening to the needs of our society in the perspective of the common good and enlightened by the Social Doctrine of the Church".

    Lines of action

    The proposal for action of this document for the Spanish Church points out, in the first place, the need to be "witnesses of God and teachers of the faith in the face of spiritual impoverishment and new searches for spirituality, based on the conviction that human beings are capable of encountering God (...) We must also teach how to pray, to live a relationship with God and to remember the most profound truth of human beings: that God has created them and maintains them in existence".

    Priorities

    The priorities of the Spanish Church for the next few years are articulated around

    • Evangelization
    • Christian Initiation
    • Proposal of life as a vocation: identity, spirituality and mission of priests, laity (married couples) and consecrated life.
    • Presence in public, personal, community and institutional life at the service of the common good.
    • Personal and institutional witness of a welcoming and Samaritan Church in the preferential option for the poor.
    • "For a synodal Church: communion, participation and mission".
    • Communication plan of the Spanish Episcopal Conference.
    • Integral accompaniment (personal, material and spiritual) to all those affected by the pandemic.
    • Organization of the particular Churches at the service of the People of God: review of the presence in the rural world, missionary renewal of parishes.

    EEC Reform

    One of the most awaited points is the one that refers to the reform of the Spanish Episcopal Conference itself. In this sense, Fieles al envío misionero emphasizes that, in the coming years "we must advance in the way of working in the Spanish Episcopal Conference. Within the commissions (sub-commissions and departments) and among the various commissions.

    The lines of action corresponding to the work of the episcopal commissions are the focus of the last part of the document, which details their mission, the actions to be carried out and promoted in the coming years, as well as the joint work between the different commissions.

    Faithful to missionary sending is the fruit of an exercise of discernment shared by the bishops, the collegiate bodies of the EEC and the collaborators, to approach the social and ecclesial reality and suggest pastoral orientations that have been carried out over several months of dialogue.

    Integral ecology

    "Sexuality brings into play the most intimate part of our being."

    Specialists from all over the world will meet next September at the University of Navarra in an interesting and multidisciplinary symposium dedicated to the natural recognition of Fertility. On this occasion, Omnes has interviewed Dr. Luis Chiva de Agustínspecialist in Gynecology and Obstetrics at the Clínica Universidad de Navarra.

    Maria José Atienza-July 27, 2021-Reading time: 6 minutes

    The University of Navarra will host next September an interesting and multidisciplinary symposium dedicated to the natural recognition of Fertility. A meeting, which can be attended free of charge, not only aimed at those who work in the field of health or family counseling but to everyone who is interested in knowing "the anthropological, affective and biological dimensions of the Natural Recognition of Fertility (RNF) as an instrument of a much broader reality framed in the Theology of the Body".

    On the occasion of this symposium, Omnes has interviewed Dr. Luis Chiva de AgustínGynecology and Obstetrics specialist at the Clínica Universidad de Navarra and one of the promoters of this meeting. The integral dimension of our sexual reality, the lack of training and information about these natural means and, obviously, the program of the Symposium have been part of this conversation.

    By separating sexuality from the integrity of the person, we arrive at a utilitarianism o biologicismWhat does sex really mean in the life of a person, male or female?

    Dr. Luis Chiva de Agustín
    Dr. Luis Chiva de Agustín

    - We must consider sexuality as the wonderful quality of each person, of being a man or a woman, which permeates our actions, our personal relationships, our whole day to day life. And it becomes a concrete way of being, of being and of relating to each other. Understanding the greatness of our own body, seeing it as the gift it is, is a task that begins, of course, in the family, which is where man learns everything about himself. Teaching children from an early age the greatness of our corporeality, of our sexuality, as a gift intrinsic to the person, which is part of our being, puts in value the surrender to the other that happens when they come to form their own families, and are aware that they give themselves completely to the other, whom they also receive in this way, as a gift, admiring all its value as a person who commits himself with oneself in a life project.

    Our sexual relations involve our whole being, the material and the spiritual as well. They are our way of speaking of love with total surrender, which involves us completely and unconditionally.

    Dr. Luis Chiva

    This approach necessarily excludes any feeling of possession, of appropriation, of using the other as a mere object of pleasure. It places them in an orbit of gigantic, stratospheric dignity. Separating sexuality from the integrity of the person is deeply damaging.

    Sexuality brings into play the most intimate part of our being, bodily and spiritually. Separating it from affectivity turns us into providers of pleasure, or soulless animals seeking to satisfy an instinct. It is in any case a degradation of our own personal dignity. Just as we cannot separate our body from our soul, we cannot separate sex from affection. Our sexual relations involve our whole being, the material and the spiritual as well. They are our way of speaking of love with total surrender, which involves us completely and unconditionally. And they also have an essential characteristic, which makes them unique. I am referring to the possibility of transmitting life, that our love is so true, so concrete that after 9 months we have to give it a name. It is something so great that it clashes head-on, brutally, with the approach of those who consider fertility as an unwanted side effect of our sexuality.  

    Don't you think that the "post-pill" generation is growing up with the idea that it is not possible to "think" about sexual relations but only to "feel" or experience them?  

    The "post-pill" generation has grown up thinking that the '68 revolution was a liberation for women. In reality, what it has done is to transfer all responsibility for the possible fertility of sexual relations onto the woman. Thus, if a woman becomes pregnant after sexual intercourse, it is her "fault" for not having taken contraceptives. And if her professional career is cut short because of that pregnancy, or if she cannot easily reconcile her family and work life, it is also her fault. Sexual relations are part of the language with which men and women talk about total self-giving love. They involve the whole person, both persons, in their bodily and spiritual dimension as well. If they are only "lived" or "felt" without thinking about what they involve (the surrender of intimacy, the consequences that accompany it, the deeper meaning of the relationship, etc.) a fracture is produced within the person. We will feel used, trivialized.

    Sexual relations are part of the language with which men and women speak of total self-giving love. They involve the whole person, both persons, in their bodily and spiritual dimensions.

    Dr. Luis Chiva

    In the media and in many health centers there is a lot of information about artificial means of contraception but very little about natural means. Why is there so little information about natural fertility awareness methods?  

    -I think because of ignorance, at least in many cases. The natural recognition of fertility requires a minimum investment of time in training, which often seems easier to avoid by opting for other methods. It is also important to disseminate all the scientific knowledge we have about the diagnostic effectiveness of these methods, as well as to continue researching and developing new tools.

    The RNF is based, to a certain extent, on an anthropology and vision of man in accordance with Christian anthropology, but is it only for those who are Christians, so to speak?

    -The natural recognition of fertility is not only for Christians. The Christian view of sexuality is rooted in a conception of man that belongs to Man himself, not to Christians. Somehow, Christians understand that this view fits the "instruction book" we come from the factory with... Obviously, in today's society there are many people who do not share this view, and approach sexuality in a utilitarian way, as we discussed earlier. Natural methods do not fit in the daily life of those who consider their sexual relations apart from affectivity. But there are many people who, without being Christians, feel that in their sexual relations they commit much more than a moment of pleasure. Anyone who feels this may be attracted by the approaches we presented at the Symposium, or at least intrigued by them..... I think that if you have that sensitivity you can discover a world of unfathomable beauty.

    How will this topic be addressed next September? What will be the focus of the Symposium?

    -The RNF is a diagnostic tool that translates a vision of human sexuality as a unique, wonderful characteristic of people, which values our corporeality as an indissoluble part of the human person. Understanding everything that lies behind this way of understanding man, his way of being sexual, of loving with the body and the soul, enriches the person and puts into context the study of the couple's fertility.

    We will approach the study of the RNF from different perspectives. Scientific and anthropological

    Dr. Luis Chiva

    We will approach the study of the RNF from different perspectives. We will not only focus on the scientific dimension of the diagnostic methods we have, their efficacy, how to improve them and make them more accessible. We will also cover the anthropological aspects on which they are based, the integral vision of the person, a sexed being with a corporal dimension inseparable from its more spiritual dimension.

    And, of course, we are going to dedicate an important part of the Symposium to the pedagogical part. Not only how to teach and transmit these methods, but also how to explain why: in the family, in the school, in the university, in life.

    The symposium

    Organized by the University of Navarra together with the University of the Andes (Chile) and the Veritas Amoris Project, the International Multidisciplinary Symposium on the Natural Recognition of Fertility will be held between September 22 and 24 and will bring together specialists from universities and centers in Spain, Chile, the United States, Canada, France, Italy and Ireland with the aim of delving deeper into these dimensions.

    The meeting is aimed at all persons interested for professional reasons or personal: health professionals in the area of fertility and pregnancy, university and high school teachers interested in the affective-sexual education of their students, anyone interested in learning about natural methods of fertility recognition, and anyone who wants to deepen their knowledge of the beauty of sexuality centered on the person.

    Speakers include Josep Standford (University of Utah, United States), Rene Leiva (University of Ontario, Canada), Christopher West (Institute of Theology of the Body, United States), Juan José Pérez Soba (John Paul II Pontifical Institute, Rome), René Écochard (Claude Bernard Lyon University, France) and Marguerite Duane (Georgetown University, United States).

    The Symposium is part of a broader project of the University of Navarra with the aim of promoting research on Natural Fertility Recognition (NFR) and its practical applications in the search for pregnancy; facilitating the learning of natural methods of NFR; promoting the training of professionals in this area; and generating a network of people interested in the study and development of research in this field.

    Resources

    The Presence of Christ in the Mass

    The liturgical action of the Mass contains a great richness, especially because Christ himself is present in it. His presence is expressed in various ways, and the author of this article analyzes the four times in today's liturgy when we say: "The Lord be with you".

    Félix María Arocena-July 27, 2021-Reading time: 5 minutes

    We often recall an affirmation of the Second Vatican Council: "The Holy Eucharist contains all the spiritual good of the Church". A profound and clear affirmation. Yes, in it resides Christ himself, our Passover and the Manna of Life. The Eucharist represents the gift of boundless generosity, love stretched to an unreasonable extreme. The Eucharistic mystery is the living heart of the great cathedrals and also of the small mission wayside shrines. Its celebration is an action of extraordinary richness, to which we would like to refer.

    In order to rediscover this treasure-an ongoing task-we will briefly mention a note which, at first glance, might seem peripheral, but which, in reality, is not so peripheral. We refer to the greeting "the Lord be with you" which is repeated four times throughout the celebration. That, in it, Christ is the Liturgist on whom the fruit of the celebration depends, more than on the other participants, is what "the Lord be with you" means.

    When this greeting had to be translated into Spanish, back in the seventies of the last century, its translation was not easy. One could say "el Señor esté" or "el Señor está". Both had advantages and disadvantages. In the subjunctive, the verbal form "esté" points to a desire, something desiderative: that is, hopefully Christ will be more deeply rooted in you; but it lacks the realistic nuance of "está" in the indicative. The Latin language offers a total solution, omitting the verb "to be" -Dominus vobiscum- and thus, with the elliptical verb, it embraces both aspects at the same time. Both "está" and "esté" fit together.

    At the beginning of the Mass: presence in the assembly

    Mass elements

    At the beginning of the celebration, the assembly is greeted by saying "the Lord be with you". This expression denotes the presence of Christ in the liturgical community gathered here and now. "Where two or more are gathered in my name, there am I in their midst." It is a real presence, not merely intentional.

    With the entrance song, the assembly shows that it - the Bride - gratefully welcomes the presence of the Bridegroom, who comes to celebrate for her his divine Mysteries. The assembly of the faithful is not a conglomerate of people who obey purely sociological laws. Every baptized person is called to be, together with other Christians, and especially on Sunday, a symbol of a communion that is above our divisions, to such an extent that St. Cyprian says that "the Church is unified in the image of the Trinity. Every Eucharistic assembly is a local congregation of the universal Church, a sign that manifests her. The Lord is with her. He convokes it. The holy assembly is a foretaste of the heavenly Jerusalem, a figure and proclamation of a hope that will find its fulfillment beyond space and time.

    Before the Gospel: presence in the Word

    A little later, as the celebration proceeds, the deacon addresses the assembly, before proclaiming the Holy Gospel, with the greeting: "The Lord be with you". It is the presence of Christ in his word. Real presence too.

    In the liturgical celebration of the word of God, the Risen Christ is the divine "Proclaimer" and his Spirit is the divine "Actualizer" of that word in the heart of the assembly and of each of the faithful who make up the assembly. The presence of Christ is affirmed, the presence of the Holy Spirit is affirmed. God the Father, as Irenaeus of Lyons writes, works through his two arms: the Son and the Spirit. Here too. He who spoke through the prophets is the same one who now speaks through the reader. The mysterious contemporaneity of Christ with the assembly, which generates the liturgical celebration, allows the faithful to hear the word in its nascent state, as coming from the lips of the Risen One. And they see it grow before their eyes and ears with the amazement of those who witness an epiphanic experience. This is what is hidden behind this "the Lord be with you".

    An expression that we are accustomed to hearing and to which we could respond with a certain routine, certainly reveals a reality of faith of great depth: the multiple real presences of Christ in his Church.

    Félix María Arocena

    In the preface: presence in the one who celebrates

    For the third time, the same greeting is heard at the beginning of the preface: "The Lord be with you"; "Let us lift up our hearts"... This time, the presence of Christ in the Bishop or in the priest who presides the celebration.

    The Eucharistic prayer is about to begin, the moment when heaven is closest to earth. Prayer of Christ and of the Church in whose bosom the whole work of our redemption is accomplished. Prayer that demands the sacrament of Holy Orders in those who pray it. in persona Christi, because the bishop or the priest pronounces "this is my Body", and it is not his; this is my blood, and it is not his. Performative words, which do what they say. And where there was bread, there is now the glorious flesh of Christ; and where there was wine, there is now his precious Blood. And all of this - the "transubstantiation" - preceded by that Dominus vobiscum, which acts as a wake-up call to help us discover that it is Christ, whom we hear in the voice of the priest, who speaks the words. For him, this greeting is a wake-up call that invites him to recognize that he is overcome by a mystery that transcends him absolutely; for the community, it is an opportunity to verify at that moment whether its heart is truly lifted up to participate in the eternal Liturgy of the Jerusalem of heaven.

    Final blessing: envoys

    Finally, before imparting the final blessing to the assembly, the priest greets the assembly for the fourth time: "The Lord be with you". This expression is said with a precise intention. Like the three preceding ones, it again points to a new real presence of the Lord in the midst of his own, gathered to celebrate his Passover, his passage from this world to the Father. The faithful have just received the Body and Blood of Christ. They are what they have taken. This new greeting is a confirmation that they have been christified. The Lord is with them and now they are ready for their mission: "Glorify God with your lives; you can go in peace". At the beginning of the Mass they were "con-vocated" by the Lord and now, at the end, they are "sent" for the mission of the Church. And they are so once they have become one body and one spirit with Christ.

    Here is how an expression that we are accustomed to hearing every Sunday several times during the Eucharistic celebration and to which we could respond with a certain routine, certainly reveals a reality of faith of great depth: the multiple real presences of Christ in his Church, especially in liturgical action. In it, the Risen One has committed himself not to miss the appointment of this "encounter".

    Perhaps we are now in a position to grasp a little better the teaching of the Sacrosanctum Concilium: "Christ is present in the sacrifice of the Mass, whether in the person of the minister... or especially under the Eucharistic species. He is present with his power in the Sacraments, so that when someone baptizes, it is Christ who baptizes. He is present in his word, for when Sacred Scripture is read in the Church, it is he who speaks....".

    If a simple greeting, such as "the Lord be with you," clears this broad theological and spiritual horizon, what other riches of meaning can we not find in other equally important elements of the Ordinary of the Mass?

    The authorFélix María Arocena

    Liturgist. Faculty of Theology. University of Navarra

    The World

    Pope encourages "a new alliance between young and old".

    Pope Francis said yesterday at the Angelus, and at the Mass celebrated by the Prefect of the New Evangelization, Archbishop Rino Fisiquella, that "grandparents need young people and young people need grandparents: they need to talk, they need to meet each other!"

    Rafael Miner-July 26, 2021-Reading time: 4 minutes

    The Church in Spain celebrates today the feast of St. Joachim and St. Anne, parents of the Virgin Mary, the 26th anniversary of the birth of the Virgin Mary. World Day of Grandparents and the Elderly. In the Angelus Yesterday in Rome, Pope Francis asked for "a round of applause for all grandparents, for everyone! Grandparents and grandchildren, young and old together have manifested one of the beautiful faces of the Church and have shown the covenant between generations. I invite you to celebrate this Day in every community and to visit grandparents and the elderly, those who are most alone, to give them my message, inspired by the promise of Jesus: 'I am with you every day.

    "I ask the Lord that this feast may help us older people," the Holy Father added, "to respond to his call at this stage of life, and show society the value of the presence of grandparents and the elderly, especially in this throwaway culture."

    The Pope synthesized at this point some of the arguments he had formulated in the homily of the Mass read two hours earlier by Msgr. Rino Fisiquella, Prefect of the Pontifical Council for the New Evangelization. "Grandparents have the sap of history that rises and gives strength to the tree that grows. It comes to mind - I think I have already quoted it - that passage from a poet: 'what the tree has of flowering, lives on what it has buried'."

    "Without dialogue between young people and grandparents," Francis continued, "history does not go on, life does not go on: we must take this up again, it is a challenge for our culture. Grandparents have the right to dream while looking at young people, and young people have the right to the courage of prophecy by taking the sap of their grandparents. Please do this: meet grandparents and young people and talk, dialogue. And it will make everyone happy.

    "Young and old, together".

    Hours earlier, Archbishop Rino Fisiquella, Prefect of the Pontifical Council for the New Evangelization, who celebrated Holy Mass in St. Peter's on behalf of the Pope, read the homily prepared by the Holy Father for the World Day of Grandparents and the Elderly.

    In it, Pope Francis referred to the "hunger" that grandparents have today for us, "for our attention, for our tenderness, for feeling close to us. Let us raise our eyes to them, as Jesus does with us". Then, commenting on the parable of the multiplication of the loaves and fishes, he said: "Share. Having seen the hunger of those people, Jesus wants to satisfy them. And he does so thanks to the gift of a young boy, who offers his five loaves and two fish. It is very beautiful that a boy, a young man, who shares what he has, is at the center of this prodigy from which so many adult people - about five thousand people - benefited".

    "Today we need a new alliance between the young and the old, to share the common treasure of life, to dream together, to overcome conflicts between generations in order to prepare the future for all," the Pope stressed. "Without this covenant of life, of dreams and of the future, we risk starvation, because broken bonds, loneliness, selfishness and disintegrating forces increase. Often, in our societies, we have given our lives to the idea that 'everyone should take care of himself'. But that kills.

    "The Gospel exhorts us to share what we are and what we have; this is the only way in which we can be satisfied. I have often recalled what the Prophet Joel says in this regard (cf. Joel 3:1): young and old together," the Holy Father added. "The young, prophets of the future who do not forget the history from which they come; the elderly, never weary dreamers who pass on their experience to the young, without hindering them along the way. Young and old, the treasure of tradition and the freshness of the Spirit. Young and old together. In society and in the Church: together".

    The Holy Father also referred to the memory of our elders and the risk of losing our roots. "Let us not lose the memory of which our elders are the bearers, because we are children of that history, and without roots we will wither," he said. "They have guarded us throughout the stages of our growth, now it is up to us to guard their lives, to lighten their difficulties, to be attentive to their needs, to create the conditions to facilitate their daily tasks and not to feel alone."

    Benedict XVI and grandparents

    Fifteen years ago, during the Fifth World Meeting of Families held in Valencia in 2006, then Pope Benedict XVI addressed grandparents in particular, after Italian actor Lino Banfi called him "the grandfather of the world".

    During the festive meeting, according to numerous media, including Vatican Radio, he said: "I would now like to refer to grandparents, who are so important in families. They can be - and so often are - the guarantors of the affection and tenderness that every human being needs to give and receive. They give the little ones the perspective of time, they are the memory and richness of families. Let us hope that, under no circumstances, they are excluded from the family circle. They are a treasure that we cannot take away from the new generations, especially when they give testimony of faith in the face of the approaching death".

    "There is no age at which you can retire from the task of proclaiming the Gospel."

    Pastoral care and the care of the elderly have become some of the key axes of the work of the Church in the 21st century.

    July 26, 2021-Reading time: 3 minutes

    "Do not mock the old man, for we too will grow old. Do not rejoice at anyone's death; remember that we shall all die. Do not disdain the speeches of the wise, but meditate on their proverbs, for from them you will learn instruction and the art of serving the great. Do not despise the speeches of the elders, which they also learned from their fathers". Thus sings the book of Ecclesiasticus to the value of old age. The elders, the elders, are, in the Bible, the depositaries of the treasure of the people of Israel and the privileged channel of the divine word. It is not surprising, therefore, that old age, its value and care, have been an inherent part of the spirit of the Church throughout the centuries.

    In recent years, the pastoral care of the elderly has become one of the key issues of the Church in the 21st century. There are several reasons for this urgency: the growing average age of the Catholic faithful, especially in Europe, and on the other hand, the marginalization, underhand or direct, of the elderly "as a consequence of a disorderly industrial and urban development", which St. John Paul II had already warned about in the Familiaris Consortio.

    Indeed, from the currents of modernity and hedonism come the sludge of policies of elimination and discrimination against the elderly: the discarded in our materialistic society. This is an idea that, dangerously, can creep almost unconsciously into the Church itself, and against which, every day, as Pope Francis proposed in a homily at Santa Marta, we should ask ourselves in an examination of conscience: "How have I behaved today towards children and the elderly?

    "Rectifying the current negative image of old age is therefore a cultural and educational task that must involve all generations", as the document The Dignity of Older People and their Mission in the Church and in the World points out, "there is a responsibility towards the elderly of today, to help them to grasp the meaning of age, to appreciate their own resources and thus overcome the temptation of rejection, of self-isolation, of resignation to a feeling of uselessness, of despair. On the other hand, there is the responsibility towards future generations, which consists in preparing a human, social and spiritual context in which every person can live with dignity and plenitude this stage of life".

    Pope Francis, in the letter- message for this 1st World Day of Grandparents and Older PersonsHe recalled that "the Lord is eternal and never retires. Never" and continues to call workers to his harvest: "there is no age at which you can retire from the task of proclaiming the Gospel, from the task of passing on traditions to your grandchildren. It is necessary to get going and, above all, to go out of oneself to undertake something new".

    The Message of the Holy Father on this first day is not simply an affectionate letter to the elderly, but also an appeal to every Christian to be part of the life of the elderly who have been suffering, for years now, from the pandemic of loneliness. An unacceptable reality for the Christian who must become that angel sent by God "to console our loneliness and repeat to us: 'I am with you every day'. He says this to you, he says it to me, he says it to everyone. This is the meaning of this Day, which I wanted to celebrate for the first time this year, after a long period of isolation and a still slow resumption of social life. May every grandparent, every elderly person, every grandmother, every elderly person - especially those who are most alone - receive the visit of an angel!"

    The first of these Days launches the challenge of materializing this desire of the Pope with concrete actions of accompaniment, listening, closeness and tenderness towards those elderly people who, many times within their own families or communities, feel alone, undervalued or forgotten.

    Encourage in parishes, families, neighborhoods... those initiatives of connection between generations that enrich our society and build the future that the elders dreamed and worked for their successors.

    The authorMaria José Atienza

    Director of Omnes. Degree in Communication, with more than 15 years of experience in Church communication. She has collaborated in media such as COPE or RNE.

    Read more