News

Details

Last Updated: 19 February 2013

Vatican Spokesman Comments in a TV Editorial

VATICAN CITY, JUNE 3, 2007 (Zenit.org).- The path opened by Benedict XVI's sermon May 13 in Brazil "has born its first fruits," says a Vatican spokesman, commenting on the recent general conference of Latin American bishops.
 
"We say 'first' because the true fruits should be appearing later in the life of the Church of Latin America. But the impulse and the direction are reasons for great hope," said Jesuit Father Federico Lombardi, director of the Vatican press office, in an editorial on the most recent broadcast of the show "Octava Dies."
 
The weekly show is produced by the Vatican Television Center, of which Father Lombardi is also director.
 
The priest was commenting on the 5th General Conference of the Episcopate of Latin America and the Caribbean, which closed last Thursday in Aparecida, Brazil.
 
"Naturally," he said, "those who expected extraordinary novelties will be disappointed, but what counts is the living sense of identity of the ecclesial community that is undertaking a new 'continental mission,' whose clear priorities are the proclamation of the Kingdom of God and human betterment.
 
"The great themes of the times are quite present in the reflections of the bishops: difficulty in the transmission of the faith, globalization and structural injustice."
 
In this context, "starting from their faith in Jesus Christ, who reveals the love of God the Father to us, the ecclesial communities must renew themselves in their pastoral life and their witness of Christian life," Father Lombardi said.
 
The spokesman continued: "The 'preferential option for the poor,' which Benedict XVI declared to be 'implicit in faith in a God who made himself poor for us,' must be loudly declared, inserted in a horizon of long-range tasks that stretch from the promotion of international justice, to the defense of marriage, the family, life and creation."
 
It deals with "an evangelization that is therefore incarnated and inculturated, which reopens for young people -- to those young people whom we saw embrace Benedict XVI with such confidence in Brazil -- the hope to which they have a right," Father Lombardi said.
 
He added: "The universal Church feels itself united to that of Latin America in its renewed condition of 'permanent mission.'"

Code: ZE07060304

Date: 2007-06-03

Details

Last Updated: 19 February 2013

127 Are Martyrs From the Spanish Civil War

VATICAN CITY, JUNE 3, 2007 (Zenit.org).- Benedict XVI authorized the promulgation of the decrees that clear the way for two canonizations and 320 beatifications.

The Vatican made the announcement Friday after the Pope received in audience Cardinal José Saraiva Martins, prefect of the Congregation for Saints' Causes.

The Holy Father approved the decrees that allow for the canonization of Poor Clare Sister Alphonsa of the Immaculate Conception (1910-1946) of India, and laywoman Narcisa de Jesús Martillo Morán (1833-1869) of Ecuador.

Also recognized were the miracles and martyrdom of 320 candidates for beatification, and the "heroic virtue" of seven candidates who now await the recognition of a miracle for their beatification.

Martyrdom was recognized for 127 religious killed during the Spanish Civil War: Augustinian priest Avellino Rodríguez Alonso and 97 companions of the same order, along with six diocesan clergy, and Emmanuela of the Heart of Jesus and 22 companions of the Institute of Adorers of the Most Holy Sacrament and of Charity.

Jesuit priest Peter Kibe Kasui and 187 companions, killed in Japan in 1600, were also recognized as martyrs.

Martyrdom was attributed as well to Franz Jägerstätter, an Austrian peasant who was guillotined in Berlin in 1943 for having refused any collaboration with the Nazis. He was 36, a husband and a father of three.

A theologian and philosopher of the first half of the 19th century, Father Antonio Rosmini, will be beatified. Father Rosmini was the founder of the Institute of Charity and the Sisters of Providence.

Code: ZE07060312

Date: 2007-06-03

Details

Last Updated: 19 February 2013

Calls Them Trinity's "Masterpieces"

VATICAN CITY, JUNE 3, 2007 (Zenit.org).- Benedict XVI canonized three priests and one woman religious, and urged the faithful to make their lives, like the saints did, "a song of praise" to the Trinity.

The persistent rain that fell this morning in Rome did not discourage the tens of thousands who filled St. Peter's Square for the canonization of Father George Preca, Father Szymon of Lipnica, Father Charles of St. Andrew and Mother Marie-Eugénie of Jesus.

Benedict XVI said in his homily that the glory of God "is reflected in the life of the saints."

The Pope urged the faithful to turn their gaze "toward the 'opened heavens' to enter with the eyes of faith into the depths of the mystery of God, one in substance and three in persons: Father and Son and Holy Spirit."

The Holy Father said that "God's wisdom is manifest in the cosmos, in variety and beauty in its elements but its masterpieces are the saints."

Citing Scripture, the Pontiff said: "Wisdom is an aura of the might of God and a pure effusion of the glory of the Almighty; therefore nothing that is sullied enters into her.

"For she is the refulgence of eternal light, the spotless mirror of the power of God, the image of his goodness. And she, who is one, can do all things, and renews everything while herself perduring; and passing into holy souls from age to age, she produces friends of God and prophets."

Through Christ

Benedict XVI said that in a similar way God's love is poured into the hearts of the saints -- "that is, the baptized" -- through the Holy Spirit. He said that "it is through Christ that the gift of the Spirit passes."

"Through Christ," he continued, "the Spirit of God comes to us as principle of new, 'holy' life. The Spirit puts the love of God in the heart of believers in the concrete form it had in the man Jesus of Nazareth.

"In the same perspective, of God's wisdom incarnate in Christ and communicated by the Holy Spirit, the Gospel suggested to us that God the Father continues to manifest his plan of love through the saints."

The Holy Father continued: "Each individual saint participates in the riches of Christ taken from the Father and communicated at the right time.

"It is always Jesus' own holiness, it is always him, the 'holy one,' whom the Spirit forms in 'holy souls,' making them into friends of Jesus and witnesses of his holiness."

The Pope added, "Let us be drawn by their examples, guided by their teachings, so that our entire existence becomes, like theirs, a song of praise to the glory of the Most Holy Trinity."

Countrymen

Representatives of each of the native countries of the four saints filled the square.

Cardinal Stanislaw Dziwisz, archbishop of Krakow, concelebrated the Mass to canonize Father Szymon of Lipnica (1439-1482), a Polish priest of the Order of Friars Minor. President Lech Kaczynski of Poland was also present.

Maltese President Edward Fenech-Adami, and some 5,000 pilgrims from Malta, attended the canonization of Father Preca (1880-1962), founder of the Societas Doctrinae Christianae. Retired Archbishop Joseph Mercieca of Malta and Archbishop Paul Cremona of Malta concelebrated the Mass.

Passionist Father Charles of St. Andrew, born Johannes Andreas Houben, (1821-1893), is of Dutch origin, but he worked mainly in Ireland.

Archbishop Diarmuid Martin of Dublin concelebrated the canonization Mass in support of Father Charles, and the president of Ireland, Mary McAleese, also attended.

Archbishop André Armand Vingt-Trois of Paris was present for the canonization of Sister Marie-Eugénie of Jésus Milleret, born Anne-Eugénie Milleret de Brou, (1817-1898). The French woman religious is the founder of the Institute of Sisters of the Assumption of the Blessed Virgin.

The president of the Philippines, Gloria Macapagal Arroyo, also attended the Mass, as did the president of the episcopal conference of the Philippines and numerous pilgrims from that country.

Code: ZE07060302

Date: 2007-06-03

Details

Last Updated: 19 February 2013

"Communicating Christ's Love"

OTTAWA, JUNE 2, 2007 (Zenit.org).- Here is the pastoral message issued by the Canadian bishops' conference on the occasion of the 40th anniversary of the foundation of the Canadian Catholic Organization for Development and Peace.

* * *

Communicating Christ's Love Through the Mission of Development and Peace

Dear Sisters and Brothers in Christ:

None of us may ever know the full international impact that the Canadian Catholic Organization for Development and Peace has made. Nor will any of us likely ever know the ways in which 40 years of this labor have assisted families and communities in some of the most impoverished areas of the world. These achievements reflect something tangible about the reality of faith working through love, and ultimately God's astonishing desire to use the human person as an instrument of his peace.

In 1967, Pope Paul VI recognized that "extreme disparity between nations in economic, social and educational levels provokes jealousy and discord, often putting peace in jeopardy."[1] This is why he affirmed that development is the new name for peace. Peace on earth is founded on justice, solidarity and unwavering respect for the dignity of human life at every stage, in every condition, in relation to the common good.

1. The Prophetic Call to a Civilization of Love

This call of Paul VI moved the Catholic bishops of Canada to create the Canadian Catholic Organization for Development and Peace in 1967, with its twofold role to provide development assistance in the global South as well to educate and sensitize Canadian Catholics about peace and justice issues. In their subsequent pastoral letter to mark this achievement, the bishops of Canada insisted the new organization was not to take account of "the religious belief or ideologies of the people to whom aid is given. The only consideration will be the intrinsic value of the projects, their conformity with criteria of priority, and the evaluation of their human and social effectiveness. We are convinced that we who dare to call ourselves [Christ's] disciples must share his universal love and compassion, embracing generously the sacrifices that love entails."[2]

The bishops of Canada called for a joint effort "for the creation of a renewed humanity."[3] The goal is to build a world where men and women "can live truly human lives, free from discrimination on account of race, religion or nationality, free from servitude ... or ... natural forces which they cannot yet control satisfactorily."[4] Thus, the mandate of Development and Peace is totally consistent with the appeal of Paul VI and Pope John Paul II to build a "civilization of love."

2. Witness to Love in Action

Through its many activities, Development and Peace is an effective means for the Catholic Church in Canada to express its preferential love for the poor, the marginalized and the oppressed. Today, in communion with the universal Church and in fidelity to the Gospel, the Catholics of our country affirm with renewed determination their declaration of loving service in the work of Development and Peace.

This commitment is a living manifestation of the intimate love that God bears for the human family. For this reason, it can never be reduced to solely technical service. A few years before he died, John Paul II wrote: "In Christ, God has truly assumed a 'heart of flesh.' Not only does God have a divine heart, rich in mercy and in forgiveness, but also a human heart, capable of all the stirrings of affection."[5]

Over the past 40 years, Development and Peace has rendered an extraordinary service to the impoverished people of the global South. It has provided $500 million to support 14,665 projects and programs in 70 countries of the South. Of this amount, $120 million was allocated as emergency aid in response to natural disasters or to assist refugees in the wake of wars and civil disturbances.

One example: Following the tsunami that devastated Southeast Asia in 2004, Development and Peace entered into partnerships with communities throughout the region to build thousands of new homes. Overall, the projects Development and Peace has supported in developing countries include peace-building and civic education programs, community development, fostering the social economy, improving agricultural production, promoting human rights, providing education, and campaigning against destructive policies such as the patenting of seeds and the privatization of water.

None of this work would have been possible without the solidarity and generosity of Catholics in Canada -- their donations, time, prayers and commitment. Such solidarity affirms the dignity of the human person who is suffering because of natural disasters and the depredations of war, famine and poverty. The bishops of Canada express their esteem and gratitude to all people of good will who have faithfully supported Development and Peace since its creation in 1967.

3. A Globalization of Solidarity

The challenges of development are many and they remain daunting. Our age continues to witness the humiliation and marginalization of vast numbers of people -- people loved by God and created in the divine image, but spurned and excluded by society. As John Paul II insisted in "Ecclesia in America," the world is faced with the reality of "social sins which cry to heaven" for justice: the drug trade, the recycling of illicit funds, corruption at every level, the terror of violence, the arms race, racial discrimination, inequality between social groups and the irrational destruction of nature.[6] "These sins are the sign of a deep crisis caused by the loss of a sense of God and the absence of those moral principles which should guide the life of every person. In the absence of moral points of reference, an unbridled greed for wealth and power takes over, obscuring any Gospel-based vision of social reality."[7]

There are "profound links ... between evangelization and human promotion" because the human person "is subject to social and economic questions."[8] The "Gospel-based vision of social reality" is by definition a sign of contradiction against neo-liberalism and its "purely economic conception" of the human person.[9] Christ laid down his life as a sacrifice for all, to win the authentic freedom of the human family and each of its members.

For this reason, as Benedict XVI has taught, "the relationship between the eucharistic mystery and social commitment must be made explicit."[10] Catholics are thus called to "a globalization of solidarity in the name of the inalienable dignity of the human person, above all when defenseless people are struck by natural catastrophes, laid low by the indiscriminate machinery of war and economic exploitation, and confined to refugee camps."[11]

The Christian vocation is to share in the life of God and to build a community that promotes the Gospel of life. The work of Development and Peace flows from this vocation. The forces and systems that conspire against human dignity cannot have the last word, because of the definitive reality of Christ's work of salvation.

From this it is clear that the role of Development and Peace cannot be strictly analogous to the work of secular organizations. Through Development and Peace, Catholics are challenged to give not just out of their surplus but out of their substance. This is the challenge of the Gospel: "Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on" (Mark 12.43-44).

As we journey together as the People of God, our challenge is to live an ever deeper communion and dialogue with communities in their moments of greatest hardship and vulnerability. Thus, it is not "ideologies aimed at improving the world" and their necessarily contingent theories that motivate Development and Peace, but the resolute promise of the beatitudes. It is only in this way that the work of social justice is in fact effective and substantively just, because it refuses to marginalize the vulnerable and the stranger.

Instead, Development and Peace helps the Church in Canada to grow in love. In the words of our Holy Father, Benedict XVI: "Accepting [Christ's] love ... is not enough. We need to respond to such love and devote ourselves to communicating it to others. Christ 'draws me to himself' in order to unite himself to me," and so we learn to love our brothers and sisters with the love of Christ.[12]

Since 1967, there have been substantial advances in a growing social awareness on the part of many people. Today there seems to be a richer dialogue of human rights, a continuing restlessness for justice and equality. Nevertheless, one must be candid in recognizing that the past 40 years have not delivered any radical change -- the poor are more numerous, and their conditions of life more intolerable. This situation continues to call for renewed commitment to seek a more just social order through concrete initiatives such as those of Development and Peace. The social challenges of justice and peace can never be kept at arm's length from one's life as a Christian.

Faith demands the gift of one's whole being through works of love, as so well stated by Benedict XVI: "Practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ. My deep personal sharing in the needs and sufferings of others becomes a sharing of my very self with them: if my gift is not to prove a source of humiliation, I must give to others not only something that is my own, but my very self; I must be personally present in my gift."[13]

The Canadian Catholic Organization for Development and Peace must continue to grow and to flourish. It is a significant means by which the Church in Canada touches the lives of our sisters and brothers in humanity. Clearly, the Lord recognizes himself in the poor: "For I was hungry and you gave me food, I was thirsty and you gave me something to drink" (Matthew 25.35). May the Lord advance the work of Development and Peace as a manifestation of divine love. May Catholics continue to receive and share this love with everyone in need.

André Gaumond
Archbishop of Sherbrooke
President Canadian Conference of Catholic Bishops
Fifth Sunday of Easter, 6 May 2007

[1] Paul VI, "Populorum Progressio," No. 76.
[2] Joint Pastoral Letter of the Bishops of Canada on Development and Peace, March 14, 1968, p. 5.

[3] Joint Pastoral Letter of the Bishops of Canada on Development and Peace, p. 3.
[4] Paul VI, "Populorum Progressio," No. 47.

[5] John Paul II, "Rosarium Virginis Mariae," No. 26.
[6] John Paul II, "Ecclesia in America," No. 56 (citing Proposition 70).

[7] John Paul II, "Ecclesia in America," No. 56.
[8] Compendium of the Social Doctrine of the Church, No. 66.

[9] John Paul II, "Ecclesia in America," No. 56.
[10] Benedict XVI, "Sacramentum Caritatis," No. 89.

[11] The Eucharist: God's Gift for the Life of the World: Foundational Theological Document for the 49th International Eucharistic Congress, 2008, p. 59.
[12] Benedict XVI, Message for Lent 2007.

[13] Benedict XVI, "Deus Caritas Est," No. 34.

[Text adapted]

Code: ZE07060201

Date: 2007-06-02

Details

Last Updated: 19 February 2013

"Work Tirelessly for Peace, Justice and a Better Future"

VATICAN CITY, JUNE 1, 2007 (Zenit.org).- Here is the text of a talk Benedict XVI gave today to Ayesha Riyaz, the new ambassador to the Holy See from Pakistan, upon receiving her letters of credence.

* * *

Your Excellency,

It gives me pleasure to welcome you to the Vatican as I accept the Letters of Credence by which you are appointed Ambassador Extraordinary and Plenipotentiary of the Islamic Republic of Pakistan to the Holy See. I would ask you to convey my greetings to His Excellency President Pervez Musharraf, and to the government and people of your nation. I am confident that the spirit of cooperation that has marked our diplomatic relations for over five decades will continue to promote the fundamental values which serve to uphold the inherent dignity of the human person. I would also ask you to extend affectionate greetings to the Catholic faithful in Pakistan and their Bishops and to assure them of my fervent prayers for their well-being.

You have rightly highlighted our common goal of fostering peace and justice in the world to secure a better future for mankind. This can only be accomplished when there is genuine cooperation between peoples, religions and nations. In this regard, the Holy See appreciates Pakistan’s commitment to work together with the international community to bring greater stability to your region and to protect innocent lives from the threats of terrorism and violence. The road to national and international security is long and difficult. It takes great patience and resolve. Notwithstanding the obstacles encountered along the way, all efforts to keep open the pathway to peace, stability and hope should be encouraged and promoted.

The people of Pakistan know only too well the suffering caused by violence and lawlessness which, as Your Excellency correctly noted, lead to destabilization. The principles of democracy assure the freedom to express political opinions publicly in a variety of ways. This right should always be exercised responsibly so that civil order is maintained and social harmony protected and fostered. I know your government is aware that the roots of political unrest and agitation within your borders must be addressed, and ways of sustaining civic and democratic institutions must be strengthened. In this way, national solidarity is enhanced, and peaceful ways of reconciling differences are encouraged.

One such step your country has taken in this direction is exemplified in your recent electoral reforms, which are aimed at facilitating the full participation of all citizens, including those belonging to minority groups. I would also like to acknowledge recent legislative decisions in Pakistan aimed at eliminating unjust forms of prejudice and discrimination against women. Pakistan has always placed a high value on education. Good schooling not only attends to the cognitive development of children, but the spiritual as well. Led by their teachers to discover the uniqueness of each human being as a creature of God, young people will come to recognize the dignity common to all men and women, including those belonging to cultures and religions different from their own. In this way, the civil life of a nation matures, making it possible for all citizens to enjoy the fruits of genuine tolerance and mutual respect.

A robust democratic society depends on its ability to uphold and protect religious freedom -- a basic right inherent in the very dignity of the human person. It is therefore essential to safeguard citizens who belong to religious minorities from acts of violence. Such protection not only accords with human dignity but also contributes to the common good. During an era in which threats against religious freedom are becoming more ominous throughout the world, I encourage Pakistan to bolster its efforts in securing freedom for people to live, worship, and perform works of charity according to the dictates of their conscience and with immunity from intimidation. There is in fact an inseparable bond linking the love and worship of Almighty God with love and service toward one’s neighbour ("Deus Caritas Est," 16). Pakistan witnessed such charity in action in the aftermath of the tragic earthquake that struck your nation in 2005, when many organizations, including the Catholic Church, helped relieve the suffering of those affected by this natural disaster. The Catholic Church continues to play an important role in providing education, health care, and other charitable services to all your citizens, regardless of religious affiliation.

I wish to conclude by expressing my deep respect and admiration for the religious heritage that has inspired the human development of your country, and continues to animate its aspirations for greater peace and mutual understanding. Christians and Muslims both worship the One God, the Almighty, Creator of heaven and earth. It is this belief that moves us to unite minds and hearts as we work tirelessly for peace, justice, and a better future for mankind.

Be assured that the various departments of the Roman Curia stand ready to offer their services to help achieve these noble goals. As you carry out the duties entrusted to you, I extend to Your Excellency my sincere wish that your public service will bear much fruit. Upon you, your family and your fellow citizens I cordially invoke the abundant blessings of Almighty God.

[Original text in English]

© Copyright 2007 -- Libreria Editrice Vaticana

Code: ZE07060128

Date: 2007-06-01

Details

Last Updated: 19 February 2013

Pontifical Household Preacher Comments on Sunday's Readings

ROME, JUNE 1, 2007 (Zenit.org).- Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday's liturgy.

* * *

Equal and Different
Solemnity of the Most Holy Trinity
Proverbs 8:22-31; Romans 5:1-5; John 16:12-15

The Gospel for the solemnity, drawn from Jesus' farewell discourses, deals with three mysterious subjects which are inextricably united, the Father, the Son, and the Holy Spirit: "When the Spirit of truth comes, he will lead you into the whole truth. … All that the Father has is mine" -- the Son! Reflecting on these and similar texts the Church arrived at its faith in the Trinitarian God.

Many ask: But what is this puzzle of three who are one and one who are three? Would it not be easier to believe in a God who is just one, as the Muslims do? The answer is simple. The Church believes in the Trinity, not because it likes to complicate things, but because this truth has been revealed by Christ. The difficulty of understanding the mystery of the Trinity is an argument in favor of, and not against, its truth. No man left to himself would have ever come up with this mystery.

After the mystery has been revealed to us, we intuit that, if God exists, it can be no other way: one and three at the same time. There can only be love between two or more persons; if therefore "God is love," there must be in God one who loves, one who is loved, and the love that unites them.

Christians are monotheists; they believe in a God who is one, but not solitary. Who would God love if he were absolutely alone? Perhaps himself? But then his love would not be really love, but rather egoism or narcissism.

I would like to consider the great and formidable teaching about life that comes to us from the Trinity. This mystery is the maximum affirmation that there can be both equality and diversity: equal in dignity but different in characteristics. And is this not the most important thing that we must learn if we are going to live well in this world? That we can be, that is, different by the color of our skin, because of culture, sex, race and religion, and yet enjoy equal dignity as human persons?

This teaching has its first and most natural field of application in the family. The family must be an earthly reflection of the Trinity. It is made up of persons of different sex (man and woman) and age (parents and children) with all the consequences that derive from these differences: different sentiments, different attitudes and tastes. The success of a marriage and a family depends on the measure by which this diversity knows how to tend toward a higher unity: unity of love, intentions and collaboration.

It is not true that a man and a woman must have the same temperament and gifts; that for them to agree, they must both be either cheerful, vivacious, extroverted and instinctive, or both introverted, quiet and reflective. Indeed we know what negative consequences can follow, even at the physical level, from marriage between relatives within a restricted circle.

Husband and wife do not have each to be the "better half" of the other in the sense of two halves perfectly equal, as an apple cut in two, but in the sense that one is the missing half of the other and the complement of the other. This was God's intention when he said: "It is not good for man to be alone; I will make him a help similar to him" (Genesis 2:18). This all presupposes the strength to accept the difference of the other, which is the most difficult thing for us to do and in which only the most mature marriages succeed.

From this we also see how erroneous it is to consider the Trinity a mystery that is remote from our lives, one to be left to the speculation of theologians. On the contrary, it is a mystery that is very close to us. The reason is very simple: We were created in the image of the Trinitarian God, we bear this imprint and we are called to realize the same sublime synthesis of unity and diversity.

Code: ZE07060129

Date: 2007-06-01