FEAST OF DEDICATION OF ST. MARY MAJOR BASILICA – CDF: BAPTISMS CONFERRED WITH ARBITRARILY MODIFIED FORMULAS ARE NOT VALID

Today, August 6 is the feast of the Transfiguration and on this day in 1978, Pope Paul VI died at the summer papal residence of Castelgandolfo. In what was to known as the Year of Three Popes, Paul VI’s successor, Cardinal Albino Luciani of Venice was elected August 26 and took the name of John Paul. Known as the “smiling Pope,” Luciani was the first Pope to be born in the 20th century. He died sometime during the night of September 28 and 29, 1978 after a very brief pontificate.

In the second conclave of that year, Luciani’s successor, Polish Cardinal Karol Wojtyla of Krakow was elected to the papacy on October 16, 1978. Only when he took the name of John Paul II did his predecessor Luciani become John Paul I. Just as today, it is Pope Francis. He would become Pope Francis I if someday there were to be a Pope Francis II.

FEAST OF DEDICATION OF ST. MARY MAJOR BASILICA

The year was 358 A.D. John, a Roman patrician, and his wife, unable to have children, had been praying faithfully to the Virgin, asking her to give them a sign as to whom they should leave their enormous patrimony. The night of August 4-5, one of the hottest of the year, Mary appeared to the couple in a dream and requested that they build a church in her honor where snow would fall that night.

John and his wife went to tell Pope Liberius of their dream and to their amazement discovered that the pontiff had had the same dream. The next morning, August 5, the highest of Rome’s seven fabled hills, the Esquiline, was covered in snow, as witnessed by John, his wife, the Pope and his entourage, and a throng of Romans. Pope Liberius took a stick and traced a design of the future basilica in the snow, a basilica that would be forever known as Our Lady of the Snows, in addition to the name it bears today, St. Mary Major, the greatest – and the oldest – Marian church.

The feast of Our Lady of the Snows was introduced that year and has been commemorated ever since on August 5. Each year, during a solemn high Mass, thousands of white flower petals, symbolizing the miraculous snowfall, are released from the basilica’s rooftop, both inside and outside, showering the faithful who have gathered to commemorate that event.

Here’s a video I did on one of several occasions I’ve been to the August 5 “snowfall”: https://www.youtube.com/watch?v=B9LTZk-k2k8  .

St. Mary Major, one of the seven major basilicas of Rome, is also one of the four papal basilicas that must be visited by pilgrims in a Holy Year to obtain an indulgence. You will recall that there are five papal basilicas in Rome: visits to four of them – St. Peter’s, St. John Lateran, St. Mary Major and St. Paul’s Outside-the-Walls – are obligatory to obtain an indulgence.

August 5 traditionally marks the feast of the dedication of the Basilica of St. Mary Major, also known as Our Lady of the Snows. Pope Francis, who has a special dedication to Rome’s celebrated Salus Populi Romani icon, housed here in a chapel, paid a visit yesterday, August 5. The Pope usually prays here briefly at the start of an apostolic trip and he again visits on his arrival back in Rome at the end of a trip. https://www.vaticannews.va/en/pope/news/2020-08/pope-visits-basilica-of-saint-mary-major-on-feast-of-dedication.html

CDF: BAPTISMS CONFERRED WITH ARBITRARILY MODIFIED FORMULAS ARE NOT VALID

(Following is a Doctrinal Note from the Congregation for the Doctrine of the Faith about valid and invalid baptisms. I have left it in its lengthy form especially for pastors who will want to know and understand the doctrinal reasons behind this congregation document.)

The Congregation for the Doctrine of the Faith (CDF) affirms that Baptisms administered with modified formulas are invalid, including: “We baptize you in the name of the Father and of the Son and of the Holy Spirit.”

By Vatican News

The Sacrament of Baptism administered with an arbitrarily modified formula is not valid, and those for whom “baptism” was celebrated in this way must be baptized “in forma absoluta” — that is unconditionally — by repeating the rite according to the liturgical norms stipulated by the Church.

That is what the Congregation for the Doctrine of the Faith affirmed in response to two questions regarding the validity of Baptism conferred with the formula, “In the name of the father and of the mother, of the godfather and of the godmother, of the grandparents, of the family members, of the friends, in the name of the community we baptize you in the name of the Father and of the Son and of the Holy Spirit”. The responses from the CDF were confirmed by Pope Francis at the end of June and published on Thursday.

It is Christ who baptises
In an explanatory Doctrinal Note accompanying the responses, the CDF says that “the deliberate modification of the sacramental formula was introduced to emphasize the communitarian significance of Baptism, in order to express the participation of the family and of those present, and to avoid the idea of the concentration of a sacred power in the priest to the detriment of the parents and the community that the formula in the Rituale Romano might seem to imply”.

On the contrary, the note says, quoting Vatican II’s Sacrosanctum Concilium, “when one baptizes it is really Christ himself who baptizes… the Lord has the principal role in the event being celebrated.”

The Doctrinal Note recognizes that “the parents, godparents and the entire community are called to play an active role, a true liturgical office” — but this, according to the conciliar text, requires that “each person, minister or layman, who has an office to perform, should do all of, but only, those parts which pertain to his office by the nature of the rite and the principles of liturgy” (Sacrosanctum Concilium, n. 28).

A wound inflicted on the ecclesial communion
“With debatable pastoral motives,” the note continues, “here resurfaces the ancient temptation to substitute for the formula handed down by Tradition with other texts judged more suitable.” However, “the recourse to pastoral motivation, even unconsciously, masks a subjective deviation and a manipulative will,” the note affirms.

The Second Vatican Council, in continuity with the teaching of the Council of Trent, declared it did not have “the authority to subject the seven sacraments to the action of the Church,” and declared definitively that no one “even if he be a priest may add, remove, or change anything in the liturgy on his own authority.”

In fact, the Congregation asserts, “modifying on one’s own initiative the form of the celebration of a Sacrament does not constitute simply a liturgical abuse, like the transgression of a positive norm, but a vulnus [wound] inflicted upon the ecclesial communion and the identifiability of Christ’s action, and in the most grave cases rendering invalid the Sacrament itself, because the nature of the ministerial action requires the transmission with fidelity of that which has been received”.

The nature of ecclesial ministry
In the celebration of the Sacraments – explains the Doctrinal Note – the assembly does not act “collegially” but “ministerially”; and the minister, when pronouncing the sacramental formula, “does not speak as a functionary who carries out a role entrusted to him, but he enacts ministerially the sign-presence of Christ, who acts in His Body to give His grace.”

The note continues, “In this light must be understood the tridentine injunction concerning the necessity of the minister to at least have the intention to do that which the Church does.” That intention, it goes on to say, cannot remain “only at the interior level”, with the risk of subjectivism, but must also be expressed in an “exterior action” carried out not in one’s own name, “but in the person of Christ.”

The note concludes by saying that modifying “the sacramental formula implies a lack of an understanding of the very nature of the ecclesial ministry that is always at the service of God and His people and not the exercise of a power that goes so far as to manipulate what has been entrusted to the Church in an act that pertains to the Tradition.” Therefore, it says, “in every minister of Baptism, there must not only be a deeply rooted knowledge of the obligation to act in ecclesial communion, but also the same conviction that Saint Augustine attributes to the Precursor, which ‘was to be a certain peculiarity in Christ, such that, although many ministers, be they righteous or unrighteous, should baptize, the virtue of Baptism would be attributed to Him alone on whom the dove descended, and of Whom it was said: It is He Who baptizes with the Holy Spirit’” (Jn 1:33).

Earlier responses
The Congregation for the Doctrine of the Faith has previously answered questions about the validity of Baptisms confirmed with the formulas: “I baptize you in the name of the Creator, and of the Redeemer, and of the Sanctifier” and “I baptize you in the name of the Creator, and of the Liberator, and of the Sustainer”.

The answer then was the same as the answer given on Thursday: Such “baptisms” are not valid, and those who undergo a ceremony using those formulas must be unconditionally baptized.

CONGREGATION ISSUES VADEMECUM FOR PROCEDURES IN TREATING CASES OF SEXUAL ABUSE OF MINORS COMMITTED BY CLERICS – CDF SECRETARY ON MANUAL FOR REPORTING ABUSE

CONGREGATION ISSUES VADEMECUM FOR PROCEDURES IN TREATING CASES OF SEXUAL ABUSE OF MINORS COMMITTED BY CLERICS

The cardinal prefect of the Congregation for the Doctrine of the Faith presented the new Vademecum for handling cases of sexual abuse of minors by clerics.

Cardinal Luis Ladaria, SJ, prefect of the Congregation for the Doctrine of the Faith, said in a presentation that the “Vademecum on certain points of procedure in treating cases of sexual abuse of minors committed by clerics” is the result of numerous requests sent by Bishops, Ordinaries, Superiors of Institutes of consecrated life and Societies of apostolic life to the Congregation for the Doctrine of the Faith, to have at their disposal a tool that could help them in the delicate task of correctly conducting cases regarding deacons, priests and bishops when they are accused of the sexual abuse of minors.

His written presentation, sent to journalists by the press office, noted that, “Recent history attests to greater attention on the part of the Church regarding this scourge. The course of justice cannot alone exhaust the Church’s response, but it is necessary in order to come to the truth of the facts. This is a complex path that leads into a dense forest of norms and procedures before which Ordinaries and Superiors sometimes find themselves lacking the certainty how to proceed. Thus, the Vademecum was primarily written for them, as well as for legal professionals who help them handle the cases.

“This is not a normative text,” explained the cardinal prefect. “No new law is being promulgated, nor are new norms being issued. It is, instead, an ‘instruction manual’ that intends to help whoever has to deal with concrete cases from the beginning to the end, that is, from the first notification of a possible crime (notitia de delicto) to the definitive conclusion of the case (res iudicata). Between these two points there are periods of time that must be observed, steps to complete, communication to be given, decisions to take.”

Cardinal Ladaria explained that, “the sources for this text are both juridical and practical. On the normative level, the principal references are the current Code of Canon Law, the Substantive Norms and procedural norms regarding delicts (crimes) reserved to the Congregation for the Doctrine of the Faith promulgated by the Motu proprio Sacramentorum Sanctitatis Tutela (2001, updated in 2010 by Pope Benedict XVI), and the more recent Motu proprio Vos estis lux mundi (2019).”

He added that, “Alongside these normative texts is another source for the Vademecum: the praxis of the Congregation, matured over the course of the years, particularly from 2001 on, in which the first norms appeared that were specifically dedicated to the more serious crimes.”

CDF SECRETARY ON MANUAL FOR REPORTING ABUSE

Archbishop Giacomo Morandi spoke to Vatican News about the new Vademecum. Following are several of the Q&A from that interview.

Q. Does this document contain new indications with respect to previous ones?

No. No new rules are being promulgated. The real novelty, however, is that for the first time the procedure is described in an organized way – from the first report of a possible crime to the definitive conclusion of the cause – uniting the existing norms and the praxis of the Congregation. The norms are well-known, while the practice of the Congregation, that is, the practical way of applying the norms, is known only by those who have already dealt with these cases.

Q: What cases fall under the competence of your Congregation?

In general, the crimes reserved to our Congregation are all those against the faith, and only the most serious (in the language now in use we commonly speak of delicta graviora) against morality and the administration of the Sacraments. The Vademecum, however, refers to only one of these crimes, which article 6 of the Motu proprio Sacramentorum Sanctitatis Tutela applies to a cleric when he commits an offense involving a minor that violates the Sixth Commandment of the Decalogue. These are the cases that make the most headlines in the media, also because of their seriousness.

Q: When does the Church consider it a matter of abuse of “minors”? How has the age limit changed?

In the criminal sphere, a minor is a person who has not yet reached the age of 18. Other age distinctions, which refer to ages below 18, are not relevant in this sense. The Latin Code of Canon Law, in can. 1395 § 2, still speaks of 16 years of age, but the Motu proprio Sacramentorum Sanctitatis Tutela promulgated by John Paul II in 2001 raised the age to 18. Cases of “abuse” (as just said, an ‘offense involving a minor that violates the Sixth Commandment of the Decalogue’) are often easy to delineate, for example sexual relations as such, or other instances of physical contact that are not properly “relations” but have a clear sexual intent. Other times, however, cases are not so easy to delineate, involving nuances that must be evaluated to determine if they are delicta graviora in the juridical sense according to laws in force at the time.

Q: What is most striking is the change in attitude towards anonymous complaints, which were once simply thrown out. What has changed, and why should an anonymous complaint still be taken into consideration?

This is a delicate question. It has become clear that a peremptory attitude in one sense or another is not conducive to the search for truth and justice. How can a complaint which, even if anonymous, contains certain evidence (e.g. photos, films, messages, audio…), or at least concrete and plausible clues of the commission of a crime, be thrown out? Ignoring it just because it is not signed would be wrong. On the other hand, how can all reports of abuse be accepted, even generic ones and those without a sender? In this case, it would be inappropriate to proceed. It is therefore necessary to carry out a careful discernment. Generally speaking, we do not fully credit anonymous complaints, but we also do not forego a priori their initial evaluation, in order to see if there are objective and obvious determinants, those which we call fumus delicti in legal language.

Q: We are talking about crimes that are usually committed without the presence of witnesses. How is it possible to verify the validity of the charges to ensure that the guilty parties are punished and can no longer harm others?

We use trial tools that are commonly employed to verify the reliability of evidence. Many crimes, not only those in question, are committed without witnesses. But that does not mean that we cannot arrive at certainty. There are procedural tools that allow this: the reliability of the persons involved, the consistency of the facts declared, the possible seriality of the crimes, the presence of documents containing evidence, etc. It must be said that on several occasions the accused, aware in conscience of the evil committed, admits to it in court.

Q: How can we avoid that an innocent person be unjustly accused and condemned?

When the facts are not sufficiently proven, the principle of in dubio pro reo applies. This principle underpins our legal culture. In these cases, rather than declaring innocence, one declares not guilty.

DURING COVID-19, DRAW STRENGTH FROM CRUCIFIED AND RISEN LORD – NEW STUDY COMMISSION ON FEMALE DIACONATE ESTABLISHED

CORRECTION FYI: The Good Friday meditation before the Crown of Thorns will be broadcast live from inside the Notre-Dame Cathedral from 11:30 a.m. to 12:30 p.m. local time FRIDAY APRIL 10, days before the first anniversary of the fire. This relic was spared during last year’s fire in the cathedral. This will be transmitted on the website of France’s Catholic television station, KTO. I do not know as I write if Vaticannews.va and/or EWTN will transmit this.

DURING COVID-19, DRAW STRENGTH FROM CRUCIFIED AND RISEN LORD

At today’s general audience that took place in the library of the Apostolic Palace, the Holy Father focussed his catechesis on Holy Week and the Lord’s passion, linking them to the spiral of death and fear that has enveloped the entire world with Covid-19.

“At this time of anxiety and suffering caused by the current pandemic,” began Francis, “we all face uncertainty and may ask where God is to be found in this situation. During these days of Holy Week we can find solace in the account of the Passion of Jesus. Our Lord also faced questions, with many wondering whether he really was the promised Messiah.

“It was only after his death,” continued the Pope, “that a centurion confirmed that Jesus truly was the Son of God. He did this after seeing Christ suffer silently on the cross, which teaches us that God’s power is revealed in humble and self-sacrificial love.”

The Holy Father explained that, “We, like the disciples, may have preferred the Lord to manifest his strength by resolving our problems according to our own measure of what is right. Yet the death and resurrection of Jesus show that while earthly power passes away, only love endures forever. Dear brothers and sisters, let us draw courage from our crucified and risen Lord, who embraces our fragility, heals our sins, and draws us close to him, transforming our doubts into faith and our fears into hope.”

A NEW STUDY COMMISSION ON FEMALE DIACONATE ESTABLISHED

From the Vatican Press Office today:

During a recent audience granted to His Eminence Cardinal Luis Francisco Ladaria Ferrer, SJ, prefect of the Congregation for the Doctrine of the Faith, the Holy Father decided to establish a new study commission on the female diaconate, calling the following to be part of it:

President: Cardinal Giuseppe Petrocchi, Archbishop of L’Aquila.
Secretary: Rev. Denis Dupont-Fauville, official of the Congregation for the Doctrine of the Faith.
Members:
Prof. Catherine Brown Tkacz, Lviv (Ukraine).
Prof. Dominic Cerrato, Steubenville (USA).
Prof. Don Santiago del Cura Elena, Burgos (Spain).
Prof. Caroline Farey, Shrewsbury (Great Britain).
Prof. Barbara Hallensleben, Fribourg (Switzerland).
Prof. Don Manfred Hauke, Lugano (Switzerland).
Prof. James Keating, Omaha (USA).
Prof. Msgr. Angelo Lameri, Crema (Italy).
Prof. Rosalba Manes, Viterbo (Italy).
Prof. Anne-Marie Pelletier, Paris (France).

VATICAN TO HOST RETREAT FOR LEADERS OF SOUTH SUDAN – POPE APPROVES UPDATED NORMS FOR FORMER ANGLICANS/EPISCOPALIANS

VATICAN TO HOST RETREAT FOR LEADERS OF SOUTH SUDAN

A two-day spiritual retreat for the highest civil and ecclesiastical authorities of South Sudan starts tomorrow in the Vatican’s Santa Marta residence, according to a statement from the Holy See Press Office.

Interim director Alessandro Gisotti noted that it was Pope Francis who approved the proposal presented by Anglican Primate, Archbishop Justin Welby of Canterbury to organize this spiritual retreat. (vatiannews file photo 2017)

The statement listed the civil authorities who will be present, including members of the Presidency of the Republic of South Sudan who, under the Revitalised Agreement on the Resolution of Conflict in South Sudan, will assume positions of great national responsibility this coming 12 May: Salva Kiir Mayardit, president of the Republic, and four of the five designated vice presidents: Riek Machar Teny Dhurgon, James Wani Igga, Taban Deng Gai and Rebecca Nyandeng De Mabior.

Representing the ecclesiastical authorities of the country will be eight members of the South Sudan Council of Churches. Archbishop John Baptist Odama of Gulu (Uganda), and Reverend Father Agbonkhianmeghe Orobator, S.J., president of the Conference of Major Superiors of Africa and Madagascar, will preach the retreat.

“This event, both ecumenical and diplomatic at the same time,” says the Vatican statement, “was organized by mutual agreement between the Secretariat of State and the Office of the Archbishop of Canterbury, with the goal of offering on the part of the Church a propitious occasion for reflection and prayer, as well as an occasion for encounter and reconciliation, in a spirit of respect and trust, to those who in this moment have the mission and the responsibility to work for a future of peace and prosperity for the South Sudanese people.”

The retreat will conclude Thursday afternoon at 5 when the Holy Father will address participants. Following that, participants will be given a Bible signed by Pope Francis, by Archbishop Justin Welby  of Canterbury, and by Reverend John Chalmers, former Moderator of the Presbyterian Church of Scotland, with the message “Seek that which unites. Overcome that which divides.” All will then receive a papal blessing.

POPE APPROVES UPDATED NORMS FOR FORMER ANGLICANS/EPISCOPALIANS

The Congregation for the Doctrine of the Faith (CDF) has published new complementary norms for former Anglican ministers and lay faithful who have joined the Catholic Church.

By Devin Watkins (vaticannews)

Released on Tuesday, the updated Complementary Norms for the Apostolic Constitution Anglicanorum coetibus were approved by Pope Francis on March 8th and signed by Cardinal Luis Ladaria and Archbishop Giacomo Morandi, prefect and secretary of the CDF, respectively, on March 19, 2019.

Anglicanorum coetibus governs the institutions and Personal Ordinariates that minister to the lay faithful originally of the Anglican tradition, known as Episcopalians in the United States.

The updated Complementary Norms integrate the experience of the past 10 years and seek to make their application more in tune with the spirit of the Apostolic Constitution.

Currently, three Ordinariates of former Anglican ministers and lay faithful exist: the Personal Ordinariate of Our Lady of Walsingham in England and Wales; the Personal Ordinariate of the Chair of Saint Peter in the United States; and, the Personal Ordinariate of Our Lady of the Southern Cross in Australia.

The new Norms introduce several modifications to those promulgated in November 2009.

Liturgical celebrations
The most substantial change regards the use of the Missal, known as Divine Worship, in liturgical celebrations. An entire article, number 15, was added to regulate the liturgical form approved by the Holy See for use in the Ordinariates.

Divine Worship “gives expression to and preserves for Catholic worship the worthy Anglican liturgical patrimony, understood as that which has nourished the Catholic faith throughout the history of the Anglican tradition and prompted aspirations towards ecclesial unity.”

First, use of the liturgical form is restricted to the Personal Ordinariates.

Second, the Norms allow any priest incardinated in an Ordinariate to celebrate Mass according to Divine Worship when not in a parish belonging to the Ordinariate, if done privately. The celebration of Mass with a congregation is possible, if the pastor of the church gives his permission.

Third, if a pastoral necessity exists or no Ordinariate priest is available, any diocesan or religious priest may celebrate Mass according to Divine Worship for members of the Ordinariate. Non-Ordinariate priests may also concelebrate Mass under the liturgical form.

Pastoral Provision
Two changes are made to Article 4. The updated Norms extend the Ordinariate to allow former Anglican ministers already incardinated in a Catholic Diocese by virtue of the Pastoral Provision to be incardinated into a Personal Ordinariate. They also say that clerics joining an Ordinariate must excardinate from their former Diocese.

The Pastoral Provision was issued in 1980 to receive married former Anglican clergy into ordained Catholic ministry in the United States.

Baptism of lay faithful
A new paragraph is inserted into Article 5. It says any validly baptized Christian who was evangelized by the Ordinariate may join it by receiving the Sacraments of Confirmation and the Eucharist. A person who has not been validly baptized may also join through the Sacraments of Initiation.

Clergy formation
Article 10 regards the formation of clergy, and was adapted to the current situation. The new Norms change “candidates for priestly ordination” to “Ordinariate Seminarians”, who study at institutions with Latin-rite seminarians.
It also allows the Ordinariate to organize its own programs for the ongoing formation of clergy.

(The English text of those Norms can be found here: http://press.vatican.va/content/salastampa/it/bollettino/pubblico/2019/04/09/0300/00607.html#ing)

POPE TO ROMAN ROTA: “MARRIAGE REQUIRES GENEROUS UNITY, FAITHFUL LOVE” – PRIEST ACCUSED OF IMPROPER BEHAVIOR RESIGNS FROM CDF

Every year, at the start of the judicial year, the Holy Father addresses the members of the Roman Rota, one of three Vatican tribunals or courts, and his speech is always closely watched by officials of the equivalent tribunals in the dioceses of the world.

The other Vatican tribunals are the Apostolic Penitentiary and the Apostolic Signatura, the Vatican’s equivalent of a Supreme Court. The Apostolic Penitentiary (from the Latin for penance) is responsible for issues relating to Confession, to the forgiveness of sins, and has jurisdiction only over matters in the internal forum.

The name Rota – from the Latin word for wheel – seems to refer to either the circular room or enclosure where the auditors in the early years of the tribunal were assembled or the round table at which they sat to study and judge cases.

“The Rota’s main function is that of an appellate tribunal, ordinarily reviewing decisions of lower courts if the initial court (first instance) and the first appellate court (second instance) do not agree on the outcome of a case; however, any party to an initial decision before a court of the Latin Church (and also some Eastern Churches) has the right to file a second-instance appeal directly to the Rota. Dominating its caseload are petitions seeking the issuance of a decree of nullity of a marriage, although it has jurisdiction to hear any other type of judicial and non-administrative case in any area of canon law.” (from Pastor Bonus)

The word “rotation” also comes from rota, and is defined as “the passing of a privilege or responsibility to each member of a group in a regularly recurring order.”

POPE TO ROMAN ROTA: “MARRIAGE REQUIRES GENEROUS UNITY, FAITHFUL LOVE”

By Devin Watkins (vaticannews)

Pope Francis met Tuesday with members of the Apostolic Tribunal of the Roman Rota, and highlighted the importance of unity and fidelity in the Sacrament of Matrimony.

“Fidelity is possible, because it is a gift, both for spouses and for priests.”

In his address on Tuesday, Pope Francis praised the virtues of unity and fidelity, which he said members of the Roman Rota frequently experience in their service. The Roman Rota tribunal is the Catholic Church’s highest court, and primarily hears cases regarding the nullity of matrimony, though its jurisdiction extends to any type of judicial and non-administrative case related to Canon Law.

Unity and fidelity

The Holy Father said the two “marital goods” of unity and fidelity first of all pertain “to the essence of the Church of Christ.” Society, he said, frequently does not help couples live these virtues.

“The society in which we live is becoming more and more secularized, and doesn’t promote growth in faith, with the result that the Catholic faithful must struggle to witness to a way of life modelled on the Gospel.”

Pope Francis said unity and fidelity are necessary, not only in a married couple’s relationship, but also in all interpersonal and societal relations. “We are all aware of the inconveniences that arise in civil society when promises are not kept,” he said.

Adequate preparation

The Church’s ministers, said the Pope, need to help prepare couples for a life of generous unity and faithful love. This preparation should be done long before marriage and as couples near their wedding date, as well as throughout their married life.

“Pastors are the main actors in this matrimonial formation, by virtue of their office and ministry,” he said, though all layers of the Church community need to be involved in preparing couples.

Saints Aquila and Priscilla

Pope Francis then turned to the example of Saints Aquila and Priscilla, a married couple who helped St. Paul in his evangelizing mission. The Apostle to the Gentiles calls them his synergoi, or fellow workers. “We are struck and moved by Paul’s high recognition of the missionary work of these spouses, and at the same time we recognize how this synergy was a precious gift of the Spirit to the first Christian communities.”

Pastoral care

The Pope also listed several ways in which the Church can help married couples live in unity and fidelity: nearness to the Word of God, catechesis, frequent reception of the Sacraments, spiritual direction, and charitable works towards other families and those most in need. Married couples who live generous unity and faithful love, said Pope Francis, are a special resource for the Church’s pastoral work. “They offer everyone an example of true love and become witnesses and co-workers in the fruitfulness of the Church itself.” This type of married couple, he said, “reflects the image and likeness of God.”

Promote spiritual health of couples

Pope Francis invited members of the Roman Rota tribunal to deliver justice with their juridical sentences. Their rulings, he said, help “to correctly interpret Marriage law” and promotes the spiritual health and faith of spouses.

PRIEST ACCUSED OF IMPROPER BEHAVIOR RESIGNS FROM CDF

By Vatican News

The Prefect of the Congregation for the Doctrine of the Faith, Cardinal Luis Ladaria Ferrer, accepted the resignation of Father Hermann Geissler on Monday, 28 January.

In a press release on Tuesday, the CDF said Fr. Geissler “decided to take this step to limit the damage already done to the Congregation and to his Community.”

Fr. Geissler is a member of the Opus spiritualis Familia religious community.

Doris Wagner, a former member of the same community, has accused Fr. Geissler of improper conduct that allegedly took place in 2009.

Fr. Geissler, the communique reads, “affirms that the accusation made against him is untrue, and asks that the canonical process already initiated continue. He also reserves the right for possible civil legal action.”

A Catholic News Agency (CNA) story on the resignation gives additional background:

VATICAN CITY — An Austrian priest and theologian has resigned from his position at the Congregation for the Doctrine of the Faith (CDF), amid charges that he made sexual advances toward a woman in the confessional several years ago.
The priest maintains his innocence.

Father Hermann Geissler, 53, has been an official within the CDF since 1993, and in 2009, he became the head of the congregation’s teaching office.
A statement released Jan. 29 said that Father Geissler “affirms that the accusation made against him is untrue and asks that the canonical process already initiated continue. He also reserves the right for possible civil legal action.”

Alessandro Gisotti, interim director of the Holy See Press Office, confirmed to CNA that allegations against Father Geissler are being examined by the CDF, which is the Vatican office charged with reviewing allegations of this kind.

CDF prefect Cardinal Luis Ladaria accepted the priest’s resignation, which was submitted Jan. 28. The statement said Father Geissler decided to step down “to limit the damage already done to the congregation and to his community.”

Father Geissler is a prominent scholar of Blessed John Henry Newman and a member of the Familia Spiritualis Opus, informally known as “Das Werk.”

The accusations against him became public at the end of September, when a (now-former) member of Das Werk, Doris Wagner, claimed in a lengthy piece in the German newspaper Die Ziet that she had been sexually harassed in the confessional by a member of the religious community she then belonged to, identified in the article as “Hermann G.”

Wagner again spoke of the accusations last November, saying at a conference in Rome that she had received unwanted sexual advances and been “groomed” for sex by “a priest working to this day as capo ufficio at the Congregation for the Doctrine of Faith,” according to La Croix International.

The solicitation of a sin against the Sixth Commandment within the context of confession is considered in Church law to be a “grave delict,” or offence, for a which a priest can be dismissed from the clerical state.

USCCB FALL MEETING: DAY ONE, SACKCLOTH, ASHES AND A MAJOR SHOCK – ARCHBISHOP VIGANO TO U.S. BISHOPS. YOU HAVE A SACRED MANDATE – POPE FRANCIS ON EIGHTH COMMANDMENT: GOSSIP KILLS, GOD IS TRUTH

The following column was prepared yesterday but my computer died – or was in a comatose state – before I finished writing and editing so could not post it. All is well today, at least so it seems, so here is the news from November 13 and a bit on today’s general audience with Pope Francis.

Among the offerings I had for yesterday was a penetrating piece by the Register’s Matthew Bunson on the request by the Vatican that the USCCB, as they meet in their fall assembly, delay any vote on further action in the clerical sex abuse issue, especially their plan to propose standards of conduct for bishops and how bishops might be disciplined or punished if in violation of those standards. This was to be the centerpiece of the November meeting. The Vatican asked that the bishops delay these proposals until the February 2019 meeting that Pope has called for in Rome for all the heads of Episcopal conferences throughout the world to address the abuse scandal

Two interesting pieces of news from November 13 from the Holy See Press Office

1. The Pope named Archbishop Charles Scicluna of Malta as adjunct secretary of the Congregation for the Doctrine of the Faith, while remaining archbishop of Malta. For years he worked at the CDF before becoming an archbishop and he has been the Pope’s point man on important cases regarding clerical sex abuse. You might recall that Francis sent Scicluna earlier this year to Chile to investigate allegations of clerical sex abuse. The Pope had called the allegations ‘calumny’ but when Scicluna presented a massive report backing those who were abused, the Holy Father, in all humility, did an about-face, saying he was wrong and also “part of the problem.” Chile’s bishops came to Rome for a meeting and resigned en masse but the Pope has so far only accepted a small number of those resignations.

2. The Vatican announced today that Pope Francis, welcoming the invitation of His Majesty King Mohammed VI and of the (nation’s) bishops will undertake a trip to Morocco on March 30-31, 2019, visiting the cities of Rabat and Casablanca. The program will be published in due time

USCCB FALL MEETING: DAY ONE, SACKCLOTH, ASHES AND A MAJOR SHOCK

Matthew E. Bunson (National Catholic Register)
The U.S. Conference of Catholic Bishops opened its Fall Assembly in Baltimore Monday with an agenda of prayer and deliberations on dealing with bishop accountability in the face of the scandal surrounding former Cardinal Theodore McCarrick. The agenda lasted only a few minutes before being upended by the announcement that no votes would be taken on several key items of reform at the request of the Holy See.

The decision by the Holy See – specifically the Vatican’s Congregation for Bishops under its prefect Cardinal Marc Ouellet – asked the bishops not to vote on a new “Code of Conduct” for bishops and the creation of a lay-led board to investigate accusations of misconduct against bishops. The news came as a complete surprise to virtually all of the bishops in attendance, even as it raises significant questions about the prospects for finding solutions to the clergy sex abuse crisis and the McCarrick scandal and signals a blunt rejection of the U.S. bishops.

Some might even go so far as to describe the Vatican’s decision and its timing a deliberate act of humiliation of the U.S. bishops at a time when they are trying in good faith to grapple with the greatest crisis in the history of American Catholicism.
“Let us begin by taking those concerns to prayer.”

The U.S. bishops were only a few minutes into their morning session when the conference’s president, Cardinal Daniel DiNardo of Galveston-Houston, gave the news to his disbelieving brother bishops. The decision, he told them, was at “the insistence of the Holy See” and had been delivered to him only the night before the start of the fall meeting.

The surprise and anger were palpable in the room in the Marriott hotel in Baltimore, and Cardinal DiNardo himself went on to express his own disappointment.

“Brothers,” he said, “I am sure that you have concerns about this, as I do myself. Let us begin by taking those concerns to prayer.” In an address to the conference that had to be altered by the shocking news, Cardinal DiNardo stressed, “We remain committed to the program of episcopal accountability. Votes will not take place, but we will move forward.”

He again apologized to the victims of abuse and pledged to go forward.
In a news conference just a few hours later, he again urged Catholics to understand there is no lessening of their resolve.

“We have accepted these events [of the Holy See request],” he said, “we’ll keep pushing and moving until we get to a point until it becomes action. We are not happy.”

He explained further that the demand of the Holy See had come in the form of a letter from the Congregation for Bishops. The stated reason, the cardinal explained, was that the Holy See desired all votes on new measures related to the crisis be delayed until after the February meeting in Rome that Francis has called. That gathering will bring together the presidents of the world’s episcopal conferences to discuss the global sex-abuse crisis.

While the stated reasons are defensible enough, the request short-circuited months of preparations by the officials of the U.S. bishops’ conference and the genuine desire of the bishops in Baltimore to take highly anticipated concrete steps both to make progress in the crisis but also to try and regain some of the credibility that had been lost in a summer of scandals, attorneys general reports and simmering anger among the faithful over disgraced Archbishop McCarrick. The shocking events also completely overshadowed what was supposed to be one of those steps in restoring credibility: a day of prayer and penance.

The original plan was to devote most of the first day to prayer and to hearing from abuse victims, as well as reflections on the Book of Daniel, Chapter 9, on sackcloth and ashes, and the great reformer St. Charles Borromeo who was willing to face assassination to bring authentic renewal to his archdiocese of Milan in the 16th century.

The day of prayer, penance and adoration followed by deliberations and votes was potentially doubly significant.

First, it would have anchored the subsequent deliberations in a proper spiritual context, tying the important reality of institutional reform to the need for a corresponding authentic spiritual reform. Second, it would have served as a first step toward the planned longer and presumably deeper reflection, prayer and penance in January that will take place at Mundelein Seminary in Chicago.
Francis and Synodality

The notion of prayer had one additional facet. During their September meeting with Francis, Cardinal DiNardo and Archbishop José Gomez of Los Angeles, the vice president of the USCCB, expressed their desire for the Holy See to launch a full investigation into the McCarrick scandal.

In reply, Francis encouraged them to cancel the fall assembly and have prayer and penance. The bishops took to heart the Pope’s suggestion but then also pushed ahead with the debate and vote on the plans to deal with the crisis. It was a compromise with the Pope’s recommendation, a down payment on the week of prayer in Chicago in January and a first step of offering the Catholic faithful a tangible set of proposals for the future.

The vote itself would have benefited from the credibility of action. They had a plan entering the assembly, and while it might not have been perfect and perhaps might not have passed the critical eye of the Congregations for Bishops and the Congregration for the Doctrine of the Faith, it was something the bishops could point to as a first concrete and transparent step.

Francis, however, wanted days of prayer and no votes. He apparently got his wish. But after asking frustrated and angry Catholics — many victims included — to wait for years for the bishops to begin holding themselves accountable, the idea of waiting months longer might seem intolerable to many. The Congregation for Bishops saw potential problems with the bishops’ proposals and acted firmly but with also painful timing.

To the bishops, of course, there is the requirement of obedience to the Vicar of Christ. At the news conference Monday, Cardinal DiNardo and Bishop Christopher Coyne of Burlington, Vermont, the outgoing head of the Bishops’ Committee on Communications, both emphasized the importance of obedience.

Bishop Coyne said in answer to a question on why not just vote anyway, “Bishops by our very nature are collegial. … We work in union with each other to come to a collegial place. So when the Holy See asks us to work in collegiality, that’s what we do.”

Cardinal DiNardo added, “We are Roman Catholic bishops in communion with our Holy Father in Rome and he has people in Vatican congregations, and we are responsible to him to be attentive. Given that attentiveness, of faith, when we receive this letter we respond.”

The demand of the Holy See and the response of the bishops also exemplified another major issue, one that also emerged out of seeming nowhere during the Synod on Youth: synodality. From the closing days of the synod to the first day of the bishops’ meeting, the definition of synodality has been debated and interpreted.
In his morning address, Archbishop Christophe Pierre, the apostolic nuncio to the United States, taught, “Pope Francis asks us to be a synodal and humble Church. A Church that listens. We need to listen once more to the voice of Christ.”

Synodality means, as the nuncio stressed, listening. It has also been described as a journeying together. Was what happened on Day One in Baltimore a moment of synodality or were the U.S. bishops treated to the sheer raw exercise of power?
When asked if he saw the action of the Holy See as synodal, Cardinal DiNardo described it as “quizzical,” theorizing that the Congregation for Bishops might have considered the U.S. bishops to have been too hasty in crafting their proposal.
“I’m wondering if they could turn the synodality back on us,” he added. “My first reaction was, ‘This didn’t seem so synodical.’ But maybe the Americans weren’t acting so synodically either. But it was quizzical to me, when I saw it.”

Over the next days, the bishops will discuss the most important approaches to the crisis, and while there may not be a vote, the bishops will likely have plenty to say. Look for a final statement and a series of resolutions to salvage something from the disastrous news that began their journey together in Baltimore. Will the road ahead continue to be a long and tortured one? Will Pope Francis be listening?
Pray for our bishops and pray for our Holy Father.

ARCHBISHOP VIGANO TO U.S. BISHOPS. YOU HAVE A SACRED MANDATE

November 13, 2018 Tuesday
Dear Brothers Bishops in the US,
I am writing to remind you of the sacred mandate you were given on the day of your episcopal ordination: to lead the flock to Christ. Meditate on Proverbs 9:10: The fear of the Lord is the beginning of wisdom! Do not behave like frightened sheep, but as courageous shepherds. Do not be afraid of standing up and doing the right thing for the victims, for the faithful and for your own salvation. The Lord will render to every one of us according to our actions and omissions.
I am fasting and praying for you.
+Arch. Carlo Maria Viganò Your former Apostolic Nuncio
November 13, 2018 Saint Frances Xavier Cabrini

POPE FRANCIS ON EIGHTH COMMANDMENT: GOSSIP KILLS, GOD IS TRUTH

In his continuing catechesis on the Ten Commandments, the Pope during his General Audience reflects on the eighth commandment: “You shall not bear false witness against your neighbour”.

In his Catechesis devoted to the eighth commandment, Pope Francis told pilgrims in St Peter’s Square on Wednesday that Christians are called to be “truthful not only in our words but in our entire way of acting towards others.” Speaking at his weekly General Audience, the Pope said that, “our ultimate model in this regard is Jesus himself. He is the truth in person who, at his trial before Pilate, revealed that he came into this world to testify to the truth.”

Where there is a lie there is no love

When a person is not communicating authentically, underlined the Pontiff, it is a serious matter because it inhibits relationships and therefore inhibits love. “Where there is a lie, he continued, there is no love. ”

Beware of Gossip

Gossiping, Pope Francis pointed out, kills. It kills, he explained, “because the tongue kills, like a knife.” Be careful, the Pope added, the gossip “is a terrorist because he or she throws a bomb and leaves.” “Christians are not exceptional men and women, said the Pope, “we are, however, children of our heavenly Father, who is good and does not disappoint us, and places in our hearts the love for our brothers and sisters.”

God is truth

“You shall not bear false witness against your neighbour” he stressed, means living as children of God, acting in accordance with his will and trusting in him. “It bids us live this new life to the full, and thus to bear true witness to God’s saving love, made incarnate in the humanity of Christ our Lord. “I trust God”, concluded Pope Francis, “ this is the great truth.”

Here is the official English language summary of the Pope’s catechesis at the General Audience on 14th of November 2018:

Dear brothers and sisters: In our continuing catechesis on the Ten Commandments, we now turn to the eighth commandment: “You shall not bear false witness against your neighbour”. The Catechism of the Catholic Church explains that this commandment “forbids misrepresenting the truth in our relations with others” (No. 2464). We are called to be truthful not only in our words but in our entire way of acting towards others. Our ultimate model in this regard is Jesus himself. He is the truth in person (cf. Jn 14:6), who, at his trial before Pilate, revealed that he came into this world to testify to the truth (cf. Jn 18:37). In the mystery of his life, death and resurrection, he disclosed the deepest meaning of our life on earth, and invited us to share in his divine life. His gift of the Holy Spirit, the Spirit of truth, enables us to become adoptive sons and daughters of our heavenly Father and to dwell in his love as brothers and sisters. The eighth commandment bids us live this new life to the full, and thus to bear true witness to God’s saving love, made incarnate in the humanity of Christ our Lord.

CATECHISM NO. 2267: DEATH PENALTY IS “INADMISSIBLE”

CATECHISM NO. 2267: DEATH PENALTY IS “INADMISSIBLE”

Following is the change in the CCC (Catechism of the Catholic Church) regarding the death penalty and then the letter from Cardinal Ladaria, prefect of the CDF (Congregation for the Doctrine of the Faith) to the world’s bishops about this change in Church teaching.

CONGREGATION FOR THE DOCTRINE OF THE FAITH
Letter to the Bishops regarding the new revision of number 2267 of the Catechism of the Catholic Church on the death penalty

The death penalty

2267. Recourse to the death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good.

Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes. In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state. Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption.

Consequently, the Church teaches, in the light of the Gospel, that “the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person”,[1] and she works with determination for its abolition worldwide.

[1] FRANCIS, Address to Participants in the Meeting organized by the Pontifical Council for the Promotion of the New Evangelization, 11 October 2017: L’Osservatore Romano, 13 October 2017, 5.

1. The Holy Father Pope Francis, in his Discourse on the occasion of the twenty-fifth anniversary of the publication of the Apostolic Constitution Fidei depositum, by which John Paul II promulgated the Catechism of the Catholic Church, asked that the teaching on the death penalty be reformulated so as to better reflect the development of the doctrine on this point that has taken place in recent times.[1] This development centers principally on the clearer awareness of the Church for the respect due to every human life. Along this line, John Paul II affirmed: “Not even a murderer loses his personal dignity, and God himself pledges to guarantee this.”[2]

2. It is in the same light that one should understand the attitude towards the death penalty that is expressed ever more widely in the teaching of pastors and in the sensibility of the people of God. If, in fact, the political and social situation of the past made the death penalty an acceptable means for the protection of the common good, today the increasing understanding that the dignity of a person is not lost even after committing the most serious crimes, the deepened understanding of the significance of penal sanctions applied by the State, and the development of more efficacious detention systems that guarantee the due protection of citizens have given rise to a new awareness that recognizes the inadmissibility of the death penalty and, therefore, calling for its abolition.

3. In this development, the teaching of the Encyclical Letter Evangelium vitæ of John Paul II is of great importance. The Holy Father enumerated among the signs of hope for a new culture of life “a growing public opposition to the death penalty, even when such a penalty is seen as a kind of ‘legitimate defense’ on the part of society. Modern society in fact has the means of effectively suppressing crime by rendering criminals harmless without definitively denying them the chance to reform.”[3] The teaching of Evangelium vitæ was then included in the editio typica of the Catechism of the Catholic Church. In it, the death penalty is not presented as a proportionate penalty for the gravity of the crime, but it can be justified if it is “the only practicable way to defend the lives of human beings effectively against the aggressor,” even if in reality “cases of absolute necessity for suppression of the offender today are very rare, if not practically non-existent” (n. 2267).

4. John Paul II also intervened on other occasions against the death penalty, appealing both to respect for the dignity of the person as well as to the means tha t today’s society possesses to defend itself from criminals. Thus, in the Christmas Message of 1998, he wished “the world the consensus concerning the need for urgent and adequate measures … to end the death penalty.”[4] The following month in the United States, he repeated, “A sign of hope is the increasing recognition that the dignity of human life must never be taken away, even in the case of someone who has done great evil. Modern society has the means of protecting itself, without definitively denying criminals the chance to reform. I renew the appeal I made most recently at Christmas for a consensus to end the death penalty, which is both cruel and unnecessary.”[5]

5. The motivation to be committed to the abolition of the death penalty was continued with the subsequent Pontiffs. Benedict XVI recalled “the attention of society’s leaders to the need to make every effort to eliminate the death penalty.”[6] He later wished a group of the faithful that “your deliberations will encourage the political and legislative initiatives being promoted in a growing number of countries to eliminate the death penalty and to continue the substantive progress made in conforming penal law both to the human dignity of prisoners and the effective maintenance of public order.”[7]

6. In this same prospective, Pope Francis has reaffirmed that “today capital punishment is unacceptable, however serious the condemned’s crime may have been.”[8] The death penalty, regardless of the means of execution, “entails cruel, inhumane, and degrading treatment.”[9] Furthermore, it is to be rejected “due to the defective selectivity of the criminal justice system and in the face of the possibility of judicial error.”[10] It is in this light that Pope Francis has asked for a revision of the formulation of the Catechism of the Catholic Church on the death penalty in a manner that affirms that “no matter how serious the crime that has been committed, the death penalty is inadmissible because it is an attack on the inviolability and the dignity of the person.”[11]

7. The new revision of number 2267 of the Catechism of the Catholic Church, approved by Pope Francis, situates itself in continuity with the preceding Magisterium while bringing forth a coherent development of Catholic doctrine.[12] The new text, following the footsteps of the teaching of John Paul II in Evangelium vitæ, affirms that ending the life of a criminal as punishment for a crime is inadmissible because it attacks the dignity of the person, a dignity that is not lost even after having committed the most serious crimes. This conclusion is reached taking into account the new understanding of penal sanctions applied by the modern State, which should be oriented above all to the rehabilitation and social reintegration of the criminal. Finally, given that modern society possesses more efficient detention systems, the death penalty becomes unnecessary as protection for the life of innocent people. Certainly, it remains the duty of public authorities to defend the life of citizens, as has always been taught by the Magisterium and is confirmed by the Catechism of the Catholic Church in numbers 2265 and 2266.

8. All of this shows that the new formulation of number 2267 of the Catechism expresses an authentic development of doctrine that is not in contradiction with the prior teachings of the Magisterium. These teachings, in fact, can be explained in the light of the primary responsibility of the public authority to protect the common good in a social context in which the penal sanctions were understood differently, and had developed in an environment in which it was more difficult to guarantee that the criminal could not repeat his crime.

9. The new revision affirms that the understanding of the inadmissibility of the death penalty grew “in the light of the Gospel.”[13] The Gospel, in fact, helps to understand better the order of creation that the Son of God assumed, purified, and brought to fulfillment. It also invites us to the mercy and patience of the Lord that gives to each person the time to convert oneself.

10. The new formulation of number 2267 of the Catechism of the Catholic Church desires to give energy to a movement towards a decisive commitment to favor a mentality that recognizes the dignity of every human life and, in respectful dialogue with civil authorities, to encourage the creation of conditions that allow for the elimination of the death penalty where it is still in effect.

The Sovereign Pontiff Francis, in the Audience granted to the undersigned Secretary of the Congregation for the Doctrine of the Faith on 28 June 2018, has approved the present Letter, adopted in the Ordinary Session of this Congregation on 13 June 2018, and ordered its publication. Rome, from the Office of the Congregation for the Doctrine of the Faith, 1 August 2018, Memorial of Saint Alphonsus Liguori.

Luis F. Card. Ladaria, S.I.
Prefect
+Giacomo Morandi
Titular Archbishop of Cerveteri Secretary

VATICAN DOCUMENT: MONEY MUST SERVE, NOT RULE – CHURCH LEADERS ASK PRAYERS FOR IRISH REFERENDUM ON ABORTION

Following is a brief and very good summary of a somewhat complex document presented today in the Holy See Press Office by Vaticannews.va and Vatican Radio’s Susy Hodges. Hopefully our leaders in Congress and banking institutions and other financial and economic bodies will see this document and read it attentively. That really sounds like wishful thinking, doesn’t it!

The second story comes from Ireland via a CNA/EWTN colleague.

VATICAN DOCUMENT: MONEY MUST SERVE, NOT RULE

Entitled ‘Oeconomicae et pecuniariae quaestiones: Considerations for an Ethical Discernment regarding Some Aspects of the Present Economic-Financial System’ the new document has been prepared by two major offices of the Holy See.
By Susy Hodges

The 15-page page document, jointly prepared by the Congregation for the Doctrine of the Faith and the Dicastery for the Promotion of Integral Human Development, was unveiled on Thursday at a news conference in the Holy See Press Office.

Love for integral good: the key to authentic development

The document begins by stressing the Church’s concern for the integral development of every person, saying “Love for the integral good, inseparable from love for the truth, is the key to authentic development.”

Turning to the state of the world’s economy, the document calls for more regulation of markets and financial systems, saying economic crises show they are not able to govern themselves and need a strong injection of morality and ethics. It also urges universities and business schools to educate the next generation of business leaders about ethics and not just profits.

The document goes on to say that profit for the sake of profit and not for the greater good is “illegitimate” and condemns what it called a “reckless and amoral culture of waste” that has marginalized “great masses of the world’s population, deprived them of decent labour and left them without any means of escape.”

Obsolete criteria continue to govern the world

The document also expresses regret over what it calls a failed opportunity to correct the failings within the world’s economic-financial systems.

“The recent financial crisis could have been the occasion to develop a new economy, more attentive to ethical principles, and a new regulation of financial activities that would neutralize the predatory and speculative tendencies and acknowledge the value of the actual economy.”

While acknowledging “many positive efforts at various levels,” the document speaks of its regret that “there does not seem to be any inclination to rethink the obsolete criteria that continue to govern the world.”

On the contrary, it writes, “the response seems at times like a return to the heights of myopic egoism” that excludes any consideration of the common good or a concern “to spread wealth” and eliminate “the inequality so pronounced today.”

Money must serve, not rule!

What is at stake, said the document, is the authentic well-being of a majority of the men and women of our planet who are at risk of being “excluded and marginalized” from development while “a minority exploits and reserves for itself substantial resources and wealth.”

Warning that “selfishness makes everyone pay a high price,” the document says that if we want “the real well-being of humanity, money must serve, not rule!”

CHURCH LEADERS ASK PRAYERS FOR IRISH REFERENDUM ON ABORTION

Dublin, Ireland, May 17, 2018 CNA/EWTN News.- With a referendum vote that could legalize abortion in Ireland just days away, the country’s clergy and Church leaders are asking the world for prayers.

In a video message posted to YouTube, Irish priest Father Marius O’Reilly appeals to Catholics and Christians around the world to pray for the country of Ireland ahead of the vote, particularly through praying the rosary and offering Masses.

O’Reilly noted that while other countries have legalized abortion through legislation or court decisions, “Ireland would be the first country in the world where the people would legalize abortion,” he said.

“We can’t allow that to happen. And so I’m making an appeal to you today – please come to our assistance. Pray the rosary for Ireland. Please have Masses offered for Ireland,” he said.

On May 25, Irish citizens will vote whether they want to repeal the country’s eighth amendment, which recognizes the equal right to life of the mother and the unborn child. Under current law, the practice of abortion in Ireland is illegal, unless the mother’s health is deemed to be endangered. Pro-life Irish citizens are encouraging a “no” vote on the referendum.

The eighth amendment was passed in Ireland in 1983, with upwards of 67 percent voter-approval. It reads, in part: “The State acknowledges the right to life of the unborn and, with due regard to the equal right to life of the mother, guarantees in its laws to respect, and, as far as practicable, by its laws to defend and vindicate that right.”

Despite the high percentage of the population – 78 percent – that identifies as Catholic, polling has predicted that the vote will be close.

Two months ago, EWTN Ireland started a 54-day rosary novena campaign for the “affirmation of the inestimable value of every human life.”

The campaign’s website urges “all people of good will to join together in prayer in defence of unborn babies and their mothers. All those professing faith, and those professing secular values, are invited to join as one voice on behalf of the unborn babies and their mothers: to affirm the life of the most vulnerable who may be classed as terminally ill, disabled or ‘unwanted’.”

A Christian prayer and a secular affirmation were also included on the campaign’s site.

EWTN Ireland as well as many clergy are particularly urging Catholics to pray a nine-day rosary novena leading up to the vote, starting on Thursday, May 17 and ending on Friday, May 25, the day of the referendum.

The novena website Pray More Novenas, which sends out daily reminders for various prayers, has also begun a novena through the intercession of the Irish Our Lady of Knock specifically for the abortion referendum.

There is also a prayer and fasting initiative, inspired by Sr. Briege McKenna (O.S.C.) that calls for Masses and days of prayer and “medically safe” fasting to be offered for the “Reparation, Conversions of hearts and Protection of the 8th amendment.”

Pro-life group Human Life International has asked for the offering of 1,000 Masses for the referendum, and has a form on their website where the Masses offered for this intention may be added to the calendar.

In his video, Fr. O’Reilly recalled Pope John Paul II’s 1979 visit to the country, during which he urged Irish citizens to defend life.

“He said to the Irish people ‘you must protect life;’ he knew what was coming down the road. And so the Irish people took this very, very seriously and rosary crusades began all around the country,” O’Reilly said.

This also led to the proposal of the constitutional amendment that is currently in place, which gave equal protection to mother and child “so that Ireland would be a country that in the constitution would say that the unborn child has a right to life.”

“This was an incredible gift from God for our country because it meant that the politicians couldn’t just bring in abortion when they wanted. They would have to put it to the people,” he added. “And so we fought it for years and years and now in 2018 we’re being asked to vote on abortion.”

The Ancient Order of Hibernians, a Catholic Irish-American men’s fraternity, has asked its members to set aside May 18 as a day of prayer in solidarity with the Save the 8th Campaign.

“Every prayer for a ‘No’ vote is a compassionate plea to spare Ireland the pain America has suffered for 45 years,” Ancient Order of Hibernians National President James F. McKay said, alluding to the 1973 U.S. Supreme Court decisions that mandated legal abortion across the country.

He encouraged prayers invoking the Most Sacred Heart of Jesus and Our Lady of Fatima to “save Ireland’s mothers and unborn from the evils of abortion.”

He also encouraged immediate social media outreach as well as discussions with family and friends about “the importance of protecting the unborn.”

Bishop James D. Conley of Lincoln, Neb. used his May 18 column in the Southern Nebraska Register to ask readers to join him in prayer that the people of Ireland will choose life.

“I pray that the people of Ireland will see that the legalization of abortion in countries around the world has not made women free. That abortion has only caused more violence, more ruin, and more despair,” Bishop Conley said.

The bishop said the Catholic faith “has long given the Irish people an acute and attentive sense of human dignity, human rights, and justice,” but Ireland has secularized in part due to “Church leaders who failed to give authentic and faithful witness to the Gospel.”

Conley, who spent a semester in Ireland as a 20-year-old recent Catholic convert, said “my introduction to the day-to-day practice of my newfound Catholic faith was in Ireland.”

“It has now been over 40 years since I spent those four delightful months in Ireland, but I still remember vividly the strong faith of the Irish people and how Catholicism ran deep in the Irish soil and soul. I owe so much to the Irish people for nurturing me in my Catholic faith. And we, as a country, owe so much to the Catholic Church in Ireland for bringing that same faith to these shores.”

BISHOP FOLEY, KEEN INTELLECT, PASTORAL SENSITIVITY, POWERFUL PREACHING – VATICAN REPORTEDLY REJECTS GERMAN BISHOPS’ PROPOSAL FOR INTERCOMMUNION OF SPOUSES – “BENEDICT XVI: IN HONOR OF TRUTH” :WHY HE REALLY RESIGNED

The unrelenting pace I have kept since March 29 when I flew to New York finally caught up with me, as it always does. I had a dinner party Monday night for Michael Warsaw of EWTN, the latest on a merry-go-round of events, invitations, hosting friends, attending meetings, researching, writing, editing and trying to memorize and then filming new episodes of Joan’s Rome videos, etc. etc.

Michael is in town for the annual three-day communications conference hosted by the Pontifical University of Holy Cross as EWTN this year is the principal sponsor of the event. I was there this morning for Michael’s talk entitled “Religious Information in a ‘fake news’ Society.”

I felt a cold coming on Monday, found the strength to continue activities and appointments but it hit me with a bang yesterday, the morning I was to do the commentary for the Pope’s weekly general audience. I asked the Holy Sprit to be with me for at least an hour and to make sure I could stop sneezing and coughing so that I could actually speak and do the commentary. I spoke to the right person and for an hour was fine (although there were microphone issues in Alabama for a short period of time). In any event, I came home, everything hit me and I spent the rest of the day in bed, except for my usual Wednesday appearance on Catholic Connection, Teresa Tomeo’s radio show.

I wanted to be in fine fettle for Michael’s talk today and a parish council meeting this evening, then dinner with priest friends from Chicago.

I was sorry to hear of Bishop Foley’s death but knew he had been suffering. Even more than that, he was totally ready to meet the Lord. Below is Michael Warsaw’s message.

On the other hand, I was delighted to hear what seems to be good news from the CDF – Congregation for the Doctrine of the Faith.

And I was truly delighted to hear of the documentary about Pope Emeritus Benedict XVI that explains “the truth about his resignation.” It is the same truth, the same story I have been telling people since the day Benedict resigned on February 11, 2013. I have written about it and have talked about the “real reason” on TV and radio. In fact, my first TV appearance on February 11, 2013 was with Shep Smith on FoxNews: “So, Joan, tell us why Pope Benedict really resigned.” My answer – and a bit more – could have been summed up in the piece you’ll read below.

BISHOP FOLEY, KEEN INTELLECT, PASTORAL SENSITIVITY, POWERFUL PREACHING

Michael Warsaw, CEO of EWTN network, issued the following statement on the death Tuesday night of Bishop emeritus Foley of Birmingham, AL:

“All of us at EWTN are saddened by the death of The Most Reverend David Foley who served the Diocese of Birmingham as Bishop for over a decade. I had the privilege of first knowing Bishop Foley thirty years ago when he was a pastor in the Archdiocese of Washington. Throughout his life and wherever his service to the Church took him, he was always known for his keen intellect, pastoral sensitivity and powerful preaching.

During his time as Bishop of Birmingham, he served as a member of the EWTN Board of Governors. He also took great joy in hosting “Pillars of Faith”, a weekly live call-in television program that examined the Catechism of the Catholic Church from cover to cover.

Despite their occasional disagreements, when Mother Angelica suffered her stroke and brain hemorrhage in 2001, Bishop Foley was one of the first to be at her bedside and he remained a frequent visitor to pray for her. He never waivered in his respect for all that Mother had accomplished and was always supportive of the Network she founded.

May God reward him for his life of service to the church, and may he rest in peace.”

VATICAN REPORTEDLY REJECTS GERMAN BISHOPS’ PROPOSAL FOR INTERCOMMUNION OF SPOUSES

(CNA/EWTN News).- The Congregation for the Doctrine of the Faith has reportedly rejected a planned proposal by the German bishops’ conference to publish guidelines permitting non-Catholic spouses of Catholics to receive the Eucharist in some limited circumstances.

Austrian news site kath.net has reported that Vatican sources say the CDF, with papal approval, has suspended the German bishops’ proposal, and sources close to the congregation have confirmed this to CNA.

It is not clear whether the Vatican has asked the bishops’ conference to modify the contents of the draft guidelines, whether they have suspended the development of a draft while the matter is considered further, or whether it has been entirely rejected.

In February, Cardinal Reinhard Marx of Munich and Freising announced that the German bishops’ conference would publish a pastoral handout for married couples that allows Protestant spouses of Catholics “in individual cases” and “under certain conditions” to receive Holy Communion, provided they “affirm the Catholic faith in the Eucharist”.

The announcement was made “after intensive debate” at the conclusion of the general assembly of the German bishops’ conference, which was held Feb. 19 – 22 in the Bavarian city of Ingolstadt, and attended by 62 members of the bishops’ conference under the leadership of conference chairman Cardinal Marx.

Last month, seven German bishops sent a letter to the CDF and to the Pontifical Council for Promoting Christian Unity asking for clarification on the matter. The signatories did not consult beforehand with Cardinal Marx.

The seven bishops asked whether the question of Holy Communion for Protestant spouses in interdenominational marriages can be decided on the level of a national bishops’ conference, or if rather, “a decision of the Universal Church” is required in the matter.

The letter was signed by Cardinal Rainer Woelki of Cologne, Archbishop Ludwig Schick of Bamberg, Bishop Gregor Hanke of Eichstätt, Bishop Konrad Zdarsa of Augsburg, Bishop Stefan Oster of Passau, Bishop Rudolf Voderholzer of Regensburg, and Bishop Wolfgang Ipolt of Görlitz.

“From the view of the signatories, the goal in a question of such centrality to the Faith and the unity of the Church must be to avoid separate national paths and arrive at a globally unified, workable solution by way of an ecumenical dialogue,” the Archdiocese of Cologne told CNA Deutsch April 4.

The Code of Canon Law already provides that in the danger of death or if “some other grave necessity urges it,” Catholic ministers licitly administer penance, Eucharist, and anointing of the sick to Protestants “who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these sacraments and are properly disposed.”

“BENEDICT XVI: IN HONOR OF TRUTH” – WHY HE REALLY RESIGNED

His closest collaborators deny that the cause was the leaking of documents to the press or the issue of sexual abuse (From a story on Aleteia by Sylvia Costantini)

It was February 11, 2013, when Benedict XVI communicated to the world his decision to resign from the exercise of the papal ministry. This historic event has left many open questions.

Five years later, on the occasion of the Pope Emeritus’ 91st birthday, a documentary has been presented in the Vatican, called “Benedict XVI: in Honor of Truth,” precisely in order to clarify the reasons for that decision.

Some of the people closest to Joseph Ratzinger relive that moment—including his brother, Georg; Fr. Federico Lombardi, former spokesman of the Holy See; and the Prefect of the Papal Household, Archbishop Georg Gänswein, who was his personal secretary for years.

Cardinal Christoph Schönborn, the archbishop of Vienna and one of the theological disciples of Professor Joseph Ratzinger, is visibly moved when he shares some of his memories.

Cardinal Schönborn, remembering the Pope’s deceased sister, Maria, who was particularly beloved by the Pope Emeritus, reveals: “The day after the conclave [in which he was elected Pope], when he entered the Casa Santa Marta for breakfast, in the morning, dressed in white… —our beloved professor, our friend, yes, dressed in white…—he greeted each one of us personally, and I said to him, ‘Holy Father, yesterday, during your election, I thought about your sister, Maria, and I asked myself if she had said to the Lord, “take my life, but leave my brother here.”‘ And he answered me, ‘I think so.’”

One decisive moment of the documentary helps us to understand Ratzinger’s decision to retire. It is explained by Stephan Horn, who had been his assistant at the University of Regensburg, and is his disciple and friend: “The doctor had told him he wouldn’t be able to travel to Brazil to participate in the World Youth Day. So, he decided to resign before the event.”

Fr. Federico Lombardi, SJ, describes the impressive responsibility proper to a Pope, and the daily marathon of commitments, both public and private, that characterize it (liturgical ceremonies, journeys, long meetings, audiences…). Pope Ratzinger would not have been able to face such exertion, with his inexorable natural loss of strength due to age. According to the Jesuit priest, it is clear that this was the true motive for Benedict’s resignation.

Archbishop Georg Gänswein categorically denies that the motive for Pope Benedict’s resignation was the leak to the press by his butler (the famous “Vatileaks”), a betrayal which caused his heart profound suffering, or the burden of having to face the crisis caused by sexual abuse by Church representatives.

The documentary, which is 48 minutes long, was produced by the Rome Reports television agency, in collaboration with the Italian episcopate’s television channel, TV2000, and the Joseph Ratzinger Foundation of the Vatican, thanks to the patronage of the Doctor Ramón Tallaj Foundation.
During the presentation of the documentary at the Vatican Film Library in the presence of Archbishop Gänswein, Dr. Ramón Tallaj—president of SOMOS, a network of doctors in the New York area particularly committed to humanitarian causes—emphasized the continuity between the pontificate of Pope Benedict and that of Pope Francis, at the service of the Church and of humanity.

Gänswein confirmed that Pope Benedict retains all his intellectual lucidity, and acknowledged the gradual loss of his physical strength. He underlined the peacefulness of the Pope Emeritus’ life in retirement, spent with the small community of the monastery where he lives in the Vatican.

The documentary “Benedict XVI: In Honor of Truth” was produced in English, Spanish, and Italian, and will now be distributed around the world.

PRESS RELEASE FROM THE APOSTOLIC TRIBUNAL OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH

PRESS RELEASE FROM THE APOSTOLIC TRIBUNAL OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH

The canonical trial in the matter of accusations, including accusations of sexual abuse of minors, brought against the Most Reverend Anthony Sablan APURON, O.F.M.Cap., Archbishop of Agaña, Guam, has been concluded.

The Apostolic Tribunal of the Congregation for the Doctrine of the Faith, composed of five judges, has issued its sentence of first instance, finding the accused guilty of certain of the accusations and imposing upon the accused the penalties of privation of office and prohibition of residence in the Archdiocese of Guam. The sentence remains subject to possible appeal. In the absence of an appeal, the sentence becomes final and effective. In the case of an appeal, the imposed penalties are suspended until final resolution.