A Muslim Converts

Posted by Spengler on March 24, 2008, 11:19 AM
on First Things' blog:

The world is now discussing Magdi Cristiano Allam’s baptism by Pope Benedict XVI during the Easter Vigil at St. Peter’s. Osama bin Laden recently accused Benedict of plotting a new Crusade against Islam, and instead finds something far more powerful: faith the size of a mustard seed that can move mountains. The faith of a single human being well may have changed the course of great events. Since 9/11 the leaders of the West have searched for a “moderate Islam” to counter radical Islamism, without however encountering a single prominent Muslim willing to unequivocally repudiated terrorism, wife-beating, the stoning of adulteresses and so forth.

Now Magdi Allam, the deputy editor of Italy’s newspaper of record and a bestselling author, tells us that he has found the true God and forsaken an Islam that he regards as inherently violent. Mr. Allam has a powerful voice. For years he was the exemplar of “moderate Islam” in Europe, and now he has decided that Islam cannot be “moderate.” His conversion shifts the agenda to the debate that Benedict opened at Regensburg in September 2006 over faith and reason, in opposition to arbitrary submission and violence. Before Benedict’s election, I summarized his stance as “I have a mustard seed and I’m not afraid to use it.” Now we are seeing what faith can accomplish.

See the rest at First Things:
http://www.firstthings.com/blog/2008/03/24/541/

Pics of the Easter Vigil with Fr. Z.

My first ever '62 Missale Romanum... and at the Easter Vigil.

I arrived at St. Augustine's at 11pm; I returned home at 2:30 AM!!!

I was a little reluctant to take pictures, but it was too tempting. I will probably never go to another mass like this (& this late) for a long time as my wife and I have a baby on the way. I kept the flash off in order to avoid being obnoxious (or at least less obnoxious); hence the blurriness.

Pic 1: at the Communion rail
Pic 2: raising the chalice
Pic 3: blessing the Baptismal waters
Pic 4: die-hards for good liturgy!
Pic 5: I'm figuring it out (I should have looked at the missale
prior to mass!)
Pic 6: Fr. Zulsdorf's sermon
Pic 7: all the lights were out yet; I'm holding my candle, and
I believe the Genesis text was being chanted if I recall

In the end, I desire a Novus Ordo done well. Hermeneutic of continuity. Let's put the best of the usus antiquior into the ordinary form.









It was a challenge for me as this was the longest liturgy of the year, and I had never really even looked at my Baronius Press 1962 Missale Romanum prior to arriving at 11pm! Overall, I thought it was beautiful and every moment was full of the rich symbolism of our Catholic faith.

It struck me how challenging it was for everyone else in the sanctuary (with the exception of Fr. Z.) to follow along smoothly. From the assisting priests (acolytes?) to the altar boys to the schola cantorum- all were very focused and intense. Don’t get me wrong, it was a flawless liturgy as far as I could tell, but I bring it up simply to point out the fact that what I witnessed on Saturday night was once the norm. Liturgy was taken seriously by the men and young men/boys executing it. It was not something to watch, but something to join in and contemplate. The hard work, thought, and effort was once not so hard and not so uncommon. I myself was challenged by what was before me; I worked hard to follow along and to think about the rich meaning rather than it being spoon fed to me in the form of fluff. I really was participating. My wife asked if I fell asleep at all or if I was bored (as it was very late), but honestly this did not occur at all as I was too focused on everything happening; not a moment during the mass was wasted. These days it seems to take a lot of effort to do something beautifully; this made me a little bit sad, as I reflected upon how little effort we put into most of our liturgy today. That’s really too bad. What I saw at the Vigil on Saturday was hard work, and it was more beautiful and more meaningful because of it.

Another thing that struck me was how wonderfully rich the Latin text really is. I teach Latin, and as I translated the text on my own and also consulted the English, I was amazed (but I guess not that surprised as I regularly follow the Catholic blogosphere) at how much richer the mass was than a typical ‘dumbed-down’ Novus Ordo mass really is. I suspect a lot of this is because of poor translation, but the actions of the priest and those assisting were much more symbolic- ironically more in sync with the Scriptures than the ‘typical’ mass of today. Also helpful were the beautiful vestments, sacred vessels, ad orientem altar, artwork, iconography, and communion rail. St. Augustine’s is quite nice.

Having 3 readings as opposed to 2 in the old Missal (for a solemnity or feast day) does not seem to compensate for all that is lost in the rich translation found in the Missal. The extra reading also does not replace ad orientem worship and the symbolism found in so many other ways abandoned after the ‘reform’. Hence, the old mantra that “Catholics don’t read the Bible” is rather silly or even “we need more Scripture”; Catholics aren’t smarter or more faithful for having more readings on Sunday, and often it makes us dumber as ‘Fr. So&So’ will refuse to comment on that excerpt from Hosea or Tobit anyway!

I really do appreciate receiving the Eucharist at the rail, as it gives a little time to contemplate before receiving while kneeling and viewing the altar, as opposed to filing up and grabbing the Eucharist.

So, in general I had a good first experience, but it was rather challenging, even for someone who knows Latin fairly well. It honestly seemed laborious to have the readings in Latin; I kept going back and forth between wanting to check out the Latin and translate it myself, and actually following the story of the reading. I was also simultaneously holding a candle and trying to watch what was happening in the sanctuary. This was too much brain overload at 1 am for me!

On another note, I have been present at some lovely Novus Ordo masses celebrated ad orientem and entirely in Latin at St. Agnes, and they are wonderful.

To conclude, as I put the different (positive) liturgies I have been to all into one vision (including some study on the subject as I am pursuing a Master’s degree in Catholic Studies at the University of St. Thomas), I would desire that mass be ‘celebrated’ this way:
I’d prefer all the smells, bells, statues, stained-glass, architecture,
vestments, manliness, rich meaning, and vestments of the usus antiquior combined
with the ‘format’ of the Novus Ordo. I really prefer the Scripture and the proper in English with the standard parts of the ordinary in Latin (Pater Noster, Gloria, Credo, Agnus Dei, Sanctus, “Hoc est Meum Corpus” etc.). I say the standard parts of the ordianry, because it is my impression that things are added on feast days etc. Again, I am no expert, this is simply one man’s opinion.

At the common parish, it would probably be a stretch to demand more than a good English translation of the Novus Ordo, ad orientem (or at least a cross on the altar facing the east/liturgical east), Agnus Dei, Sanctus, and licit/lovely vestments at this point.
Oh, and a priest who follows the rubrics as well as the ‘liturginator’ at St. Augustine’s; aka no outstretched arms as if Father ‘Bob’ is trying to hug the congregation with his emasculated love.

Laudetur Iesus Christus!

Chinese Cardinal Zen's Via Crucis: Scriptural Stations of the Cross...

VATICAN CITY, MARCH 20, 2008 (Zenit.org).- Here is a Vatican translation of the meditations Cardinal Joseph Zen, bishop of Hong Kong, prepared for Good Friday's Stations of the Cross at the Roman Colosseum. Benedict XVI will preside over the event.

* * *

OFFICE FOR THE LITURGICAL CELEBRATIONS

OF THE SUPREME PONTIFF

VIA CRUCIS

AT THE COLOSSEUM

Led by His Holiness

Pope Benedict XVI

GOOD FRIDAY 2008

MEDITATIONS AND PRAYERS

BY HIS EMINENCE

CARDINAL JOSEPH ZEN ZE-KIUN, S.D.B.

Bishop of Hong Kong



Foreword

When I received the invitation from His Holiness Pope Benedict XVI, conveyed through His Eminence Cardinal Tarcisio Bertone, asking me to prepare the meditations for this year's Via Crucis on Good Friday at the Colosseum, I did not have the slightest hesitation in accepting the task. I recognized that this was the Holy Father's way of demonstrating his personal concern for the great Continent of Asia, and in particular, his way of including in this solemn act of Christian piety the faithful people of China, for whom the Via Crucis is a deeply felt devotion. The Pope wanted me to bring the voice of these distant sisters and brothers to the Colosseum.

Clearly the central figure in this Via Dolorosa is Our Lord Jesus Christ, as he is presented to us by the Gospels and the Church's tradition. Yet behind him there are many people from the past and the present, including ourselves. In our prayer this evening let us be mindful of the presence of so many brothers and sisters from times past. They, probably more than ourselves, experienced in their bodies the Passion of Jesus. In their flesh, Jesus was newly arrested, maligned, tortured, derided, dragged and crushed under the weight of the Cross, and nailed to that wood like a criminal.

Obviously, we are not alone at the Colosseum this evening. Present in the Holy Father's heart and in our own hearts are all the "living martyrs" of the twenty-first century. "Te martyum candidatus laudat exercitus".

When we think of persecution, let us also remember the persecutors. As I was drafting the text of these meditations, it frightened me to realize how unchristian I am. I had to make a great effort to purify myself of uncharitable sentiments towards those who caused Jesus to suffer and those who are causing our brothers and sisters to suffer in the world today. Only when I confronted my sins and my own lack of faithfulness, did I succeed in seeing myself among the persecutors, and then I was moved to repentance and gratitude for the forgiveness of our merciful Master. [aka: China, stop persecuting the People of God!]

So let us now begin our meditation, let us sing and pray to Jesus and with Jesus for those who suffer on account of his name, for those who cause him and his brothers and sisters to suffer, and for ourselves, who are sinners and at times also his persecutors.

Opening Prayer

The Holy Father:

In the name of the Father and of the Son and of the Holy Spirit.

R. Amen.

Jesus our Saviour, we are gathered here on this day, at this hour and in this place, remembering your many servants who were torn to pieces and killed here, centuries ago, amid the roars of the hungry lions and the cries of the spectators, for their faithfulness to your name. Today we come here to express to you the gratitude of your Church for the gift of salvation won by your Passion.

Colosseums have multiplied down the centuries, wherever our brothers and sisters, in different parts of the world, continue to be harshly persecuted today, prolonging your Passion. Together with you and our persecuted brothers and sisters around the world, we begin this journey along the Via Dolorosa with deep emotion, the journey that you once travelled with such great love.
FIRST STATION

Jesus in agony in the Garden of Olives

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

A reading from the holy Gospel according to Mark (14:32-36)

And they went to a place which was called Gethsemane; and Jesus said to his disciples, "Sit here, while I pray." And he took with him Peter and James and John, and began to be greatly distressed and troubled. And he said to them, "My soul is very sorrowful, even to death; remain here, and watch." And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him. And he said, "Abba, Father, to you all things are possible; remove this cup from me; yet not what I will, but what you will."

Meditation

Jesus experienced fear, anguish and sorrow, even to death. He took with him three companions, but soon they fell asleep, and he began to pray alone: "May this hour pass from me, take away this chalice from me ... Yet, Father, may your will be done."

He had come into the world in order to do the Father's will, but never before had he tasted the full depth of the bitterness of sin, or felt so helpless.

In his Letter to the Catholics in China, Benedict XVI recalled the vision in the Apocalypse of Saint John where the apostle weeps before the sealed book of human history, the "mysterium iniquitatis". Only the Lamb that was slain is capable of removing the seal.

In many parts of the world, the Bride of Christ is undergoing the dark hour of persecution, as Esther once did, when threatened by Haman, as did the "Woman" of the Apocalypse, when threatened by the dragon. Let us be watchful, and let us accompany the Bride of Christ in our prayer.

Prayer

Jesus, Almighty God, you chose to become weakness because of our sins, you recognize the cries of the persecuted, which are the echo of your agony. They ask: Why this oppression? Why this humiliation? Why this prolonged servitude?

The words of the Psalm come to mind: "Awake, Lord, why do you sleep? Awake! Do not cast us off for ever! Why do you hide your face, why do you forget our affliction and oppression? For we lie prostrate in the dust, our body cleaves to the ground. Rise up, come to our help!" (Psalm 43:24-26).

No, Lord! You did not have recourse to this Psalm in Gethsemane, but you said: "Your will be done!" You could have summoned twelve legions of angels, but you did not.

Lord, suffering makes us afraid. We are tempted once again to grasp at easy means of success. Help us not to be afraid of fear, help us to trust in you.

All:

Pater noster, qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua, sicut in cælo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo.

Stabat mater dolorosa
iuxta crucem lacrimosa,
dum pendebat Filius.

SECOND STATION
Jesus is betrayed by Judas and abandoned by his disciples

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

A reading from the holy Gospel according to Mark (14:43a, 45-46, 50-52)

And immediately, while Jesus was still speaking, Judas came, one of the Twelve. And he went up to Jesus at once and said, "Master!" And he kissed him. And they laid hands on him and seized him. And the disciples all forsook him and fled. And a young man followed him, with nothing but a linen cloth about his body; and they seized him, but he left the linen cloth and ran away naked.

Meditation

Betrayal and abandonment on the part of those he had chosen as Apostles, those he had entrusted with the secrets of the Kingdom, those he had trusted completely! Total failure, then. What sorrow, what humiliation!

Yet all this took place to fulfil the sayings of the prophets. Otherwise, how could the ugliness of sin have been exposed, which is simply the betrayal of love?

Betrayal causes surprise, especially if it even involves the shepherds of the flock. How could they do this to him? The spirit is strong, but the flesh is weak. Temptations, threats and blackmail bend the will. Yet what a scandal! What great sorrow in the Lord's heart!

Let us not be scandalized! Defections are never lacking at times of persecution. And afterwards, people have often returned to the fold. In that young man who cast away the linen cloth and ran away naked (cf. Mk 14:51-52), authoritative interpreters have seen the future evangelist Mark.

Prayer

Lord, those who flee from your Passion are left without dignity. Have mercy on us, who stand naked before your Majesty. Let us place before you our most shameful wounds.

Jesus, to abandon you is to abandon the sun. If we seek to rid ourselves of the sun, we fall back into cold and darkness.

Father, we have distanced ourselves from your house. We are not worthy to be received back by you. Yet you have given orders that we should be washed and robed, supplied with sandals and a ring on our finger.

All:
Pater noster, qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua, sicut in cælo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo.

Cuius animam gementem,
contristatam et dolentem
pertransivit gladius.


THIRD STATION

Jesus is condemned by the Sanhedrin

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

A reading from the holy Gospel according to Mark (14:55, 61b-62a, 64b)

Now the chief priests and the whole council sought testimony against Jesus to put him to death; but they found none. The high priest asked him, "Are you the Christ, the Son of the Blessed?" And Jesus said, "I am!" And they all condemned him as deserving death.

Meditation

The Sanhedrin was the court of justice of God's people. Now this court condemns Christ, the Son of the Blessed One, and judges him to be deserving of death.

The Innocent One is condemned "because he has blasphemed", say the judges, and they tear their garments. Yet we know from the Evangelist that they did so through envy and hatred.

Saint John says that ultimately the high priest had spoken in God's name: only by allowing his innocent Son to be condemned could God the Father save the guilty brothers of Jesus.

Across the centuries, hosts of innocent people have been condemned to atrocious sufferings. Some cry out against the injustice, but it is they, the innocent, who, in communion with Christ, the Innocent One, atone for the sins of the world.

Prayer

Jesus, you are not concerned to prove your innocence, you are solely intent upon restoring to man the righteousness that he lost through sin.

We were your enemies, there was no way for us to change our condition. You let yourself be condemned in order to grant us forgiveness. Saviour, help us to avoid bringing condemnation upon ourselves on the last day.
“Iudex ergo cum sedebit,
quicquid latet apparebit;
nil inultum remanebit.

Iuste iudex ultionis,
donum fac remissionis
ante diem rationis.”

All:

Pater noster, qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua, sicut in cælo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo.

O quam tristis et afflicta
Fuit illa benedicta
Mater Unigeniti!

FOURTH STATION
Jesus is denied by Peter

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

A reading from the holy Gospel according to Mark (14:66-68, 72)

And as Peter was below in the courtyard, one of the maids of the high priest came; and seeing Peter warming himself, she looked at him, and said, "You also were with the Nazarene, Jesus." But he denied it, saying, "I neither know nor understand what you mean." And immediately the cock crowed a second time. And Peter remembered how Jesus had said to him, "Before the cock crows twice, you will deny me three times." And he broke down and wept.

Meditation

"Even if I must die with you, I will not deny you" (Mk 14:31). Peter was sincere when he said this, but he did not know himself, he did not know his own weakness. He was generous, but he had forgotten that he needed the generosity of the Master. He claimed he would die for Jesus, but it was Jesus who was to die for him, to save him.

In making Simon the "rock" on which to build his Church, Christ involved the Apostle in his initiative of salvation. Peter naively believed that he could give something to the Master, but instead, everything was freely given to him by Christ, including forgiveness after his denial.

Jesus did not withdraw his choice of Peter as the foundation of his Church. After repenting, Peter was given the capacity to strengthen his brethren.

Prayer

Lord, when Peter speaks, enlightened by the Father's revelation, he acknowledges you as the Christ, the Son of the living God. When, on the other hand, he trusts his own reason and good will, he becomes an obstacle to your mission. Presumption causes him to deny you, his Master, while humble repentance confirms him once more as the rock on which you build your Church. Your choice to entrust the continuation of the work of salvation to weak and vulnerable men manifests your wisdom and power.

Protect the men you have chosen, Lord, so that the gates of the underworld will never prevail against your servants.

Direct your gaze upon all of us, as you did that night upon Peter, after the cock crowed.

All:
Pater noster, qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua, sicut in cælo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo.

Quem maerebat et dolebat
pia mater, cum videbat
Nati poenas incliti.

FIFTH STATION
Jesus is judged by Pilate

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

A reading from the holy Gospel according to Mark (15:12-15)

And Pilate again said to them, "Then what shall I do with the man whom you call the King of the Jews?" And they cried out, "Crucify him." And Pilate said to them, "Why, what evil has he done?" But they shouted all the more, "Crucify him." So Pilate, wishing to satisfy the crowd, released for them Barabbas; and having scourged Jesus, he delivered him to be crucified.

Meditation

Pilate appeared powerful, he was in a position to determine the life or death of Jesus. He enjoyed that ironic reference to the "King of the Jews", but in truth he was weak, wretched and servile. He was afraid of the Emperor Tiberius, he was afraid of the people, he was afraid of the chief priests, while nevertheless despising them in his heart. He handed Jesus over to be crucified, knowing that he was innocent.

In his vain attempt to save Jesus, he ended up granting freedom to a dangerous murderer.

To no avail he sought to wash those hands, dripping with innocent blood.

Pilate is the image of all those who wield authority as an instrument of power, having no regard for justice.

Prayer

Jesus, through your courage in declaring yourself king, you sought to awaken Pilate to the voice of his conscience. Enlighten the consciences of the many people in positions of authority, so that they may recognize the innocence of your followers. Give them the courage to respect religious freedom.

The temptation to cultivate the powerful and oppress the weak is very widespread. And the powerful are those who wield authority, those who control trade and the mass media; but there are also people who allow themselves to be easily manipulated by the powerful into oppressing the weak. How could those people cry out "Crucify him!", after they had known you as a compassionate friend, one who had only ever done good to everyone?

All:
Pater noster, qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua, sicut in cælo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo.

Quis est homo qui non fleret,
matrem Christi si videret
in tanto supplicio?

SIXTH STATION
Jesus is scourged and crowned with thorns

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

A reading from the holy Gospel according to Mark (15:15b, 17-19)

Pilate, having scourged Jesus, delivered him to be crucified. Then the soldiers clothed him in a purple cloak, and plaiting a crown of thorns they put it on him. And they began to salute him, "Hail, King of the Jews!" And they struck his head with a reed, and spat upon him, and they knelt down in homage to him.

Meditation

Scourging as it was practised in those days was a terrible punishment. The dreadful flagellum used by the Romans tore the flesh to shreds. And the crown of thorns, apart from causing the most acute pain, was also a mockery of the divine Prisoner's kingship, as were the spitting and the blows.

Appalling forms of torture continue to emerge from the cruelty of the human heart - and psychological tortures are no less terrible than the physical variety; often the victims themselves become torturers in their turn. Are all these sufferings meaningless?

Prayer

No, Jesus, you continue to gather together and sanctify suffering of all kinds: that of the sick, of those who die in hardship, of all who experience discrimination; but the sufferings which shine out over all others are those endured for your name.

By the sufferings of the martyrs, bless your Church; may their blood become the seed of new Christians. We firmly believe that their sufferings, even if at the time they seem like total defeat, will bring true victory to your Church. Lord, grant constancy to our persecuted brethren!

All:
Pater noster, qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua, sicut in cælo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo.

Pro peccatis suae gentis
vidit Iesum in tormentis
et flagellis subditum.

SEVENTH STATION
The Cross is placed upon Jesus's shoulders

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

A reading from the holy Gospel according to Mark (15:20)

And when they had mocked him, they stripped him of the purple cloak, and put his own clothes on him. And they led him out to crucify him.

Meditation

The Cross, that great symbol of Christianity, from being an instrument of shameful punishment has become a glorious victory banner.

There are courageous atheists who are ready to sacrifice themselves for the revolution: they are prepared to embrace the cross, but without Jesus. Among Christians there are de facto "atheists" who want Jesus, but without the Cross. Now without Jesus, the cross is unbearable, and without the Cross, no one can claim to be with Jesus.

Let us embrace the Cross and let us embrace Jesus, and with Jesus let us embrace all our suffering and persecuted brethren!

Prayer

O divine Redeemer, with what great joy you embraced the Cross, which you had desired for so long! It weighs heavily upon your wounded shoulders, but it is held up by a heart filled with love.

The great Saints understood the saving value of the Cross so deeply that they could cry out: "Either suffer or die!" Give us the grace at least to accept your invitation to carry our cross behind you. You prepared a personal cross for each one of us. We have before our eyes the image of Pope John Paul II, who climbed the "Mount of Crosses" in Lithuania. Every one of those crosses had a story to tell, a story of suffering and joy, of humiliation and triumph, of death and resurrection.

CATCH THE REST AT CATHOLIC ONLINE HERE:
http://www.catholic.org/international/international_
story.php?id=27280&cb300=vocations

© Copyright 2008 - Libreria Editrice Vaticana

GOOD FRIDAY: Fulton Sheen homily on "Spectators of the Cross"

An amazing speaker.



Part II

A Possible 5th Marian Dogma?

5th Marian Dogma Nothing New
Interview With Puerto Rico's Cardinal Aponte

SAN JUAN, Puerto Rico, MARCH 18, 2008 (Zenit.org).- By declaring Mary the Spiritual Mother of All Humanity, Benedict XVI wouldn't be saying anything new about her, only clarifying her role in salvation, says Cardinal Luis Aponte Martínez.

The retired archbishop of San Juan is one of the five cardinal co-sponsors of the 2005 International Symposium on Marian Co-redemption, held in Fatima, that are asking Benedict XVI to declare a fifth Marian dogma.

The petition urges the Pope to proclaim Mary "the Spiritual Mother of All Humanity, the co-redemptrix with Jesus the redeemer, mediatrix of all graces with Jesus the one mediator, and advocate with Jesus Christ on behalf of the human race."

In this interview with ZENIT, Cardinal Aponte discusses his views in favor of the proposed dogma.

Q: Your Eminence, what has led you to take a leadership role in the present petition to Benedict XVI for this new Marian dogma?

Cardinal Aponte: Our Lady has always been a source of particular strength and the object of particular love for me. These roles of the Blessed Virgin as our spiritual mother have always been part of our Catholic tradition. For Latin American Catholics, it is all contained in her manifestation as Our Lady of Guadalupe who shows herself as a merciful mother, ready to intercede for us in our gravest needs, and to use her maternal intercession to bring us closer to Jesus.

I first spoke of the importance of this dogma to my brother cardinals in the presence of Pope John Paul II in Rome in 2002. There I related this Marian proclamation to the Church’s new evangelization. As the first great evangelization of Latin America was led by Our Lady of Guadalupe, so should the Mother of Christ be invoked to lead this new evangelization of the third millennium.

The solemn definition of her motherly roles as co-redemptrix, mediatrix, and advocate will simply release Our Lady all the more to perform these motherly functions of intercession for our age for the maximum effectiveness in leading a new evangelization.

There are new times for the world and the Church. Just imagine how much Our Lady can help us in the new evangelization and with other elements of difficulty and crisis in our present age if we solemnly acknowledge her in these God-given roles of intercession for humanity.

Q: How would you respond to the objection that the Church doesn’t need a new teaching on Mary at this time?

Cardinal Aponte: There is nothing new in this teaching. It is actually very ancient. It is important to keep in mind that this truth is already an official doctrine of the Church regarding Mary as taught at the Second Vatican Council -- "Lumen Gentium," Nos. 57, 58, 61, 62 -- and has been the consistent teaching of the papal magisterium for centuries.

John Paul II called Mary the “co-redemptrix” six times during his pontificate. The role is always understood in complete dependency to Jesus and as a human participant with the redeemer in the work of salvation.

When Blessed Pope Pius IX proclaimed the doctrine of the Immaculate Conception as a dogma in 1854, he explained that a dogmatic statement would add greater light and appreciation of the doctrine, leading to its “perfection.” That’s what this definition would do for Our Lady’s spiritual motherhood -- add nothing new, but provide greater appreciation, understanding, and clarity of the existing truth.

Q: Do you think that these functions of co-redemptrix, mediatrix, and advocate within her general role as our spiritual mother may be too difficult for the common person to comprehend?

Cardinal Aponte: On the contrary, I think, for example, that the faithful in Latin America both comprehend this Marian doctrine in their hearts and already experience these maternal roles of Mary in their lives. Once again, Our Lady of Guadalupe embodies these motherly roles in a dynamic way, as a mother who suffered with Jesus for us, a mother who comes to nourish us with the graces of Jesus, and a mother who intercedes for us in our needs. That’s co-redemptrix, mediatrix, advocate.

John Paul II, in his brilliance, always spoke of Our Lady’s mediation in terms of her motherhood, using the expression “maternal mediation.” What is more common and understandable than a mother who suffers, nourishes, and pleads for her people? That’s what Our Lady does for us as a spiritual mother. It is really quite simple and already part of the daily experience of the Catholic faithful. What may be challenging to some of the learned has already been revealed to the little ones and accepted within the Church.

Q: The principal objection to this new Marian dogma seems to be ecumenism. Would this papal definition hurt the Church’s critically important mission of ecumenism in your view?

Cardinal Aponte: Mothers by their very natures and vocations are unifiers of families. So, too, with the Mother of Jesus within the family of Jesus. The Church’s mission of ecumenism is extremely important, but by leaving the Mother out, we only impede our own progress toward eventual Christian unity in the one body of Christ.

John Paul II made it clear in his encyclical on ecumenism, "Ut Unum Sint," that authentic Catholic ecumenical activity could never include either compromise of Catholic doctrine or impede proper doctrinal development, and this includes the doctrine regarding Mary.

A solemn definition regarding Our Lady’s spiritual maternity would actually be a giant step forward in ecumenism, as it would clearly distinguish what the Church definitively teaches -- that Mary is not a goddess, that Catholics don’t place Mary on a level of equality with Jesus her divine son, and that Mary as a human participated in the historic act of redemption in a way absolutely and completely dependent on Jesus. This would clear up a myriad of misunderstandings amidst our non-Catholic Christian brothers and sisters, leading to greater dialogue and unity regarding Jesus’ mother and within his body. This is true ecumenism from a Catholic perspective.

At the time preceding the definition of the Assumption in 1950, the same objections regarding ecumenism were raised to Pius XII. After the definition, the Church experienced its greatest progress to date in ecumenism leading up to the second Vatican council.

Mary is the Mother of the ecumenical movement, the Mother of unity, not is obstacle. Let us give her the opportunity to unite us in ways only a mother can by openly and proudly declaring her maternal roles of intercession for us. Just think of how powerfully she could help us in the mission of Christian unity if we solemnly invite her to intercede for this goal.

From Zenit.org

Some good pictures

Pope Benedict looking sharp in his new (old) digs. Now those are real vestments, baby!


That's speaking truth to power!

Obama & the absurdity of black 'liberation theology'

Jeremiah Wright, Obama's pastor, wrote the following trash:

Black theology refuses to accept a God who is not identified totally with the goals of the black community. If God is not for us and against white people, then he is a murderer, and we had better kill him. The task of black theology is to kill Gods who do not belong to the black community ... Black theology will accept only the love of God which participates in the destruction of the white enemy. What we need is the divine love as expressed in Black Power, which is the power of black people to destroy their oppressors here and now by any means at their disposal. Unless God is participating in this holy activity, we must reject his love.

Kill whitie or kill God! Absolutely absurd. Yet Obama didn't know... right.

Here's what a reporter said:

The MSM can't smother this, not in the age of the web, though they are trying mightily. (The Sunday New York Times "Week in Review" Section had nothing about Wright; neither did the main news section.) Americans are a fair-minded people, who find double standards obnoxious. A guy who says "nappy-headed ho's" in an irreverent radio show is dragged round the city walls behind a chariot to the delighted howls of a mob of self-righteous "anti-racists"; yet a man who uses the authority of the cloth to damn our country and curse white people, is praised as a "biblical scholar" by a candidate for the presidency? I don't think so. This won't stand. The man is toast.

Fr. Reggie Foster talks about the importance of Latin...

Basically, he said that Latin is at the core of the Church's history- east and west. We must revive it or lose access to 1,000 years of history.

Pope mourns slain bishop and decries violence in Iraq

Benedict XVI: Leo the Great defended the primacy of Rome

On Leo the Great (d. 461)
"One of the Greatest Pontiffs Ever"

March 5, 2008

[Greeting to Italian Students in St. Peter's Basilica]

Dear brothers and sisters,

I am happy to receive you in the basilica and to extend a warm welcome to you all. I greet you, representatives of the Madonnina del Grappa Foundation and of the Movement of Hope and Life and I encourage you to always seek to deepen your lives of faith, keeping in mind the teachings of your founder Father Enrico Mauri. Do not tire of putting your trust in Christ and give testimony to him always.

I welcome the teachers, the students and the parents of the schools run by the Apostles of the Sacred Heart of Jesus.

Dear friends I thank you for coming in such large numbers and I hope each of you will live out your time at school as an opportunity gain a full education. I encourage you to strengthen your belief in the Gospel and to always be ready to do the will of God.

Lastly I welcome all you students of the various scholastic institutions and I assure you of my prayers to the Holy Spirit that he may instill true joy in your hearts and fill them to the overflowing with his gifts.

[Catechesis in Paul VI Hall]

Dear brothers and sisters,

Continuing on our journey with the Fathers of the Church, true guiding lights that shine from afar, in today's meeting we will look at a pope who in 1754 was proclaimed a doctor of the Church by Benedict XIV: I am speaking, of course, of Leo the Great. As indicated by the name he is traditionally given, he was truly one of the greatest Pontiffs ever to have graced the See of Rome. He made an enormous contribution toward strengthening its authority and prestige. He was the first Bishop of Rome to adopt the name Leo, which has subsequently been adopted by a further 12 pontiffs. He is also the first pope of whom we have evidence of his preaching to the people who crowded around him during celebrations. It is natural to think of him in the context of the general Wednesday audiences; an appointment that has become in the last decades, a normal and expected way of meeting with the faithful and with many other visitors from all over the world.

Leo was born in Tuscia. He became deacon of the Church of Rome around 430 and with time worked his way up to a post of great importance. He stood out in this role and in 440 Galla Placidia who governed the Western Empire at the time, sent him to Gallia to help resolve what was a very difficult situation.

In the summer of that year, however, Pope Sisto III -- whose name is linked to the magnificent mosaics in Santa Maria Maggiore -- died. It was Leo himself who succeeded him; he heard the news while pursuing his mission of peace in Gaul.

Once back in Rome, the new Pope was consecrated Sept. 29, 440. His papacy lasted 21 years and was without doubt one of the most important in the history of the Church. When he died Nov. 10, 461, the Pope was buried near St. Peter's tomb. To this day his remains are kept in one of the altars in the Vatican.

Pope Leo lived in very difficult times: repeated barbarian invasions, the progressive weakening of imperial power in the West and a lengthy social crisis forced the Bishop of Rome -- as was to happen to an even greater degree a century and a half later during the papacy of Gregory the Great -- to assume a role in the civil and political happenings of the time. This obviously served to increase the importance and prestige of the See of Rome.

Leo is particularly remembered for a certain incident in his life which occurred in 452 when the Pope met with Attila the Hun in Mantua and convinced him to desist from his invasion which had already devastated the northeastern regions of Italy. In so doing he saved the rest of the peninsula.

This important, memorable event has come to symbolize the Pontiff's efforts toward peace. Unfortunately, another papal initiative that took place three years later was not so successful. It was nevertheless indicative of astounding courage. In the spring of 455, Leo was not able to stop the Geiseric Vandals from invading and sacking Rome for two weeks. In any case, the gesture made by the Pope -- who went to meet the invader unarmed and surrounded by his clergy to try and convince him to stop -- prevented Rome from being set alight and saved the Basilica of St. Peter, St. Paul and St. John in which some of the terrified people of Rome had taken refuge.

We are well aware of Pope Leo’s actions, thanks to his beautiful sermons -- almost 100 of them are preserved in a superb and clear Latin -- and thanks to his letters, about 150. In his texts the Pontiff appears in all his greatness, at the service of the truth within charity, through an indefatigable exercise of the word that reveals him both a theologian and a shepherd.

Leo the Great, constantly aware of his believers and of the people of Rome, but also of the communion between the various Churches and their needs, was a supporter and an untiring promoter of the Roman primacy, offering himself as the authentic heir of Peter the Apostle: the numerous bishops attending the Council of Chalcedon -- mostly oriental -- were fully aware of this.

Taking place in the year 451, with 350 bishops, this council was the most important assembly ever to be celebrated in the history of the Church. Chalcedon represented the end goal of the Christology of the previous three ecumenical councils: Nicea in 325, Constantinople in 381 and Ephesus in 431. Already in the 6th century, these four councils, which synthesized the faith of the early Church, were compared to the four Gospels, as Gregory the Great affirmed in a famous letter (I,24), in which he declared we should "to accept and venerate, like the four books of the Holy Gospel, the four Councils" because, he explains further, on them "the structure of the holy faith arises as on a keystone."

By rejecting the heresy of Eutiche, which denied the true human nature of God’s Son, the Council of Chalcedon affirmed the union in the one Person, without confusion and without separation, of the two natures, human and divine.

The Pope affirmed the faith in true God and true man Jesus Christ in an important doctrinal text directed to the bishop of Constantinople, the so-called "Tome to Flavianus," which was read in Chalcedon and was acclaimed by the attending bishops, registered in the, recorded in the acts of the Council in these words: "Peter has spoken through the mouth of Leo," the fathers of the council exclaimed together.

From this intervention, and from others made during the Christological controversy of those years, it is evident that the Pope felt the urgent responsibility of Peter’s Successor, whose role is unique in the Church, because "only to one Apostle was entrusted what was communicated to all the apostles,” as Leo affirms in one of his sermons on the feast of Sts. Peter and Paul (83,2).

The Pontiff managed to exercise such responsibilities, in the West like in the East, by intervening in various circumstances with prudence, determination and lucidity through his texts and his bound manuscripts. In so doing he demonstrated the importance of the Roman primacy then, as much as today, in order to effectively serve the communion that is a feature of the one and only Church of Christ.

Conscious of the historical significance of the times in which he was living and of the change that was taking place -- in a time of deep crisis -- from pagan to Christian Rome, through preaching and pastoral care, Leo the Great was able to stay close to the people and the faithful. He encouraged charity in a Rome that was suffering famine, refugees, injustice and poverty. He hindered pagan superstition and the actions of Manichean groups. He linked liturgy to the daily life of Christians by uniting, for example, the practice of fasting to charity and almsgiving, especially during the Four 'tempora' which marked the seasonal changes during the year. In particular Leo the Great taught his faithful -- even today his words apply to us -- that the Christian liturgy is not simply a way of remembering past events but to focus attention on invisible truths that operate in the lives of everyone. He stresses in a sermon (64,1-2) that we should celebrate Easter at any time of year “not as something from the past, but rather as an event of the present."

The Holy Pontiff insisted this is all part of an orchestrated event: Just as the Creator breathed life into man molded from the mud of the earth, after original sin, he sent his Son to into the world to give man back his dignity and to destroy the reign of the devil by means of a new life of grace.

This is the Christological mystery to which St. Leo the Great gave a vital and effective contribution with his letter to the Council of Ephesus, confirming during the council what St. Peter said to Caesarea-Philippi.

With Peter and like Peter he confessed: "You are Christ, the Son of the living God." God and man together, "not alien to mankind, but alien to sin" (cf. Serm. 64).

With the strength of his Christological faith he was a great bearer of peace and love. Hence he shows us the way: In faith we learn charity. Through St. Leo the Great we learn to believe in Christ, true God and true man, and to realize our faith every day in our actions for peace and in the love of our neighbor.

Thanks to Zenit for providing this translation.

Reception of the Eucharist

The auxiliary bishop of Karaganda in Kazakhstan has spoken with Gloria.TV about his new book "Dominus est" in which he sharply criticises the practice of communion in the hand. This is a really interesting interview about reception of Communion in the hand. The bishop has some neat things to say about the early Church's reception and the organic development of the real liturgical norm: Communion on the tongue.

Reading Saint Cyprian... [2 UPDATES]

This is why this blog was started! Tonight the real & ecumenical Old Books Club met and discussed yet another Patristics author: Cyprian of Carthage. A great discussion, which I love. Here's what I thought after our meeting...

-----------------------------------------------------
Really interesting discussion tonight. I still don't get how the Orthodox Church,
which I do indeed love and respect, insists that Cyprian is arguing for a de-centralized
(no pope as head) Church. I think recently the Orthodox Church did recognize
the primacy of Peter over the other Apostles though; they argue that Andrew
was however the 'first to be sent', and claim descendency from his episcopal line. [please correct me if I'm off here.]

To recap a really interesting issue: Tim had some really valid concerns about the 'legal' language
in Cyprian's writing. He felt that it gave a 'legalistic' character to the structure
of the Church.

As I thought about it on the drive home, some questions came to my mind:
1) is the 'legal' language bad? (we discussed this a bit at the OBC meeting)
2) is 'legal' language bad because it is Roman, and therefore pagan?
3) what if the 'legal' language was from the Jews; is it still bad? We are
fulfilled Jews, ya know!
4) related to the above question, are individuals outside the Church, such as
Roman pagans or Greek philosophers such as Plato, doomed to have a
pointless existence? Do their greatest ideas become completely bankrupt
for the Christian simply on the basis of their being 'pagan'?
I think this has come up other times, especially concerns of David, that the
Catholic or Orthodox churches - and the men we are reading - are 'too Greek'.
Could this question be at the heart of the 'legal' language issue? Paganism:
creeping its philosophy or law or structure into the Church?

Matt and I are both in a course together on Ecclesiology (theology of the
'churchiness' of the Church, as I love calling it.). In a text we recently read by the Dominican
Catholic theologian Henri DeLubac (early-mid 20th century), we read these
very interesting remarks:

"...the Fathers [like Cyprian, Augustine, John Chrysostom etc.] allow the pagan
world something of the light of Christ they generally set this light in a prophetic
relationship with the full light of the Gospel, and that they see the Church that is
to come in the lives both of the holy people of the Gentile world as well
as of the righteous under the Old Law. So, for Irenaeus, it must be said without
exception of all the saints who lived before the time of the Gospel that, in a
sense, 'they heralded Christ's coming and obeyed his Law.' According to Clement
of Alexandria: 'Just as God sent prophets to the Jews, so did he raise up
in the midst of Greece the most virtuous of her sons and set them as prophets
amid their nation.'" (chapter on "Salvation through the Church")

and elsewhere...

"We must not be astonished, but we must draw the necessary inference
and so find the key to our problem. For since a necessary function in the history
of our salvation was fulfilled by so great a mass of 'unbelievers'- not indeed in
that they were in formal error or in a state of degradation, but in that there is to
be found in their beliefs and consciences a certain groping after the truth, its painful
preparation or its partial anticipation, discoveries of the natural reason and tentative
solutions- so these unbelievers have an inevitable place in our humanity, a humanity
such as the fall and the promise of a Redeemer have made it." (same chapter)

In other places, DeLubac considers humanity or Adam prior to the fall like a china-doll, and
who at the fall "crashed into a million pieces" creating a humanity of divided individualism.
Reconsidering the pagans, aren't we all from the shattered 'body' of humanity
that God originally intended to be one? Don't we all (new and old
pagans too), created in the image of God, come from the same Father in Heaven?
DeLubac is suggesting strongly that even though they did not have Revelation, the
'pagans' still contributed to the development of the Body of Christ, the Church,
and if nothing else clearly such things as natural law, governing all humanity by
our unified origins in the Logos- the Word or Law in the flesh, Christ.

If we buy what DeLubac says, is 'legalistic' Roman language therefore outside
of the Church? Is borrowing from the great developments of a foreign body of people
(people created by God) so terrible? Is it impossible to imagine that God perhaps
intended it to be this way, or at least is ok with 'law' coming from pagan Rome?

The Church is indeed catholic (Greek word meaning universal), not because of
the Catholic Church or numbers of members or locations on earth, but because it was
(as DeLubac argues) from the beginning intended for all of humanity- to the very last one.
God wants us all, and he gives us the Church as an invitation to accept or reject Him.

What say you?

UPDATE:

I sense that Protestants are not keen on giving the 'pagans'
kudos for what they've contributed to human ingenuity and thought,
let alone a reluctance to even afford them Salvation.

Could it be that the Church's use of 'legal' Roman language
-or even juridical Roman law in its structure- is an example
of the fact that the Church is indeed where all the peoples
of the earth are being called back together by God?
Could it be, in fact, a really positive thing?

Also, I find it quite legalistic to simply write-off all things
pagan. I also think its legalistic to think that we only have
to go to God for forgiveness in our personal prayer life.

There is a legalism in being abhorred by any and all legalism!

Christianity is based on paradox- a little of this and a little of
that totally contradictory idea.
Virgin-birth, One God-3 Persons, Man-God, Predestination-Freewill...
There aren't many churches that are comfortable with all
of these paradoxes!

UPDATE------------------------------------------------

David responded:

I don’t have much time to respond as I am going out of town for the week. But here are a couple of thoughts. Tim is not the first to be concerned that the Catholic church was modeled off the Roman Empire. In fact this is a common topic amongst “emergent church” folks. On the idea of penance, Nate likened it to making up to our wives when we have done something wrong. But isn’t a part of the “good news’ that God is not like our wives? We are told that he washes our sins away and removes them as far as the east is from the west. I think we are also told that no matter what sin will remain a problem. It seems to me that repentance is a frame of mind amongst other things where we constantly look to God for his grace and forgiveness. No amount of penance will win God’s trust or make up for our sin. So I still need help understanding the Cyprian point of view.

I do enjoy the reading and discussion. May it help us all to lead better lives!

I responded:

Thanks for the reply, David.

Indeed, I do see strong suspicion from protestants (in general) about Catholicism or Orthodoxy adopting things from the Greco-Roman world; however, I see this as a bi-product of a narrow view of salvation. For instance, some Christians believe that they 'are saved' simply by being a member of a 'faith alone' church; there is also a large strain in this country of believing in America as manifest destiny- that the USA was ordained by God and that other countries, ethnicities, or non-Christians (even people of different denominations) are not saved. We've also come across the term 'judaizers' in our discussions in the past; this is also problematic to me in that it fails to acknowledge that Christianity is simply another name for 'fulfilled Judaism'. The Jews are thus seen as the greatest enemies of Christ because they had the Revelation, but denied the Messiah.
And so I guess my point was that I see (even in a simple objection to 'legal' Roman language) a rejection of the universality of God's saving action for all peoples: jews, gentiles, everyone (yesterday, today, & tomorrow).

Regarding Penance (or the sacrament of Confession or Reconciliation, if you like),
I would cite the Compendium of the Roman Catechism regarding David's point about God totally wiping away our sins by the cross & resurrection. (These are straight from the text)

Why is there a sacrament of Reconciliation after Baptism? (Baptism understood as giving the sanctifying grace of the cross, wiping away Original Sin and incorporating the recipient into God's people)
Since the new life of grace received in Baptism does not abolish the weakness of human nature nor the inclination to sin, Christ instituted this sacrament (Jn 20:23; 2 Cor 5:17-20; James 5:13-16; Mt 18:18 as a few examples) for the conversion of the baptized who have been separated from Him and His Body by sin.

*In other words, the Cross earns us back the gift of eternal life; this is given via Baptism. We can, however, sin after we are baptized which would then require us to repent and repair the damage done to the Body- the Church.

Do the baptized have need of conversion?
The call of Christ to conversion continues to resound in the lives of the baptized. Conversion is a continuing obligation for the whole Church. She is holy but includes sinners in her midst.

*Basically, Penance or Reconciliation is about conversion or growing in the 'life of Christ.' It calls on the believer, both spiritually and in actuality to change their ways.

What are the effects of this sacrament?
The effects of the sacrament of Penance are: reconciliation with God and therefore the forgiveness of sins; reconcilation with the Church; recovery, if it has been lost, of the state of grace; remission of the eternal punishment merited by mortal (very serious) sins, and remission, at least in part, of the temporal punishment which is the consequence of sin; peace, serenity of conscience and spiritual consolation; and an increase of spiritual strength for Christian living.

*Something often overlooked is the fact that at the sacrament, the person gives up the burden of the sin. It has been 'let out of the closet' as they say. This is why so many people, I think, are in psycological therapy these days- they need to talk to someone about the hurt (either from themselves, or even others). Sin hurts the Body of believers; to confess eliminates the weight of burden and liberates the individual!

Great discussion! Indeed, I agree with David: let us hope and pray that these readings make us better men in Christ.

take care,
Mike

Great Reuter's photo!

Survey: U.S. Christians in flux

Poll finds Protestant churches in decline [Catholics hurting too, but some retention numbers not revealed, which makes one wonder...]

DENVER - The U.S. religious marketplace is extremely volatile, with nearly half of American adults leaving the faith tradition of their upbringing to either switch allegiances or abandon religious affiliation altogether, a new survey finds.

The study released Monday by the Pew Forum on Religion and Public Life is unusual for its sheer scope, relying on interviews with more than 35,000 adults to document a diverse and dynamic U.S. religious population.

While much of the study confirms earlier findings — mainline Protestant churches are in decline, non-denominational churches are gaining and the ranks of the unaffiliated are growing — it also provides a deeper look behind those trends, and of smaller religious groups.

"The American religious economy is like a marketplace -- very dynamic, very competitive," said Luis Lugo, director of the Pew Forum. "Everyone is losing, everyone is gaining. There are net winners and losers, but no one can stand still. Those groups that are losing significant numbers have to recoup them to stay vibrant."

78 percent Christian
The U.S. Religious Landscape Survey estimates the United States is 78 percent Christian and about to lose its status as a majority Protestant nation, at 51 percent and slipping.

More than one-quarter of American adults have left the faith of their childhood for another religion or no religion at all, the survey found. Factoring in moves from one stream or denomination of Protestantism to another, the number rises to 44 percent.

One in four adults ages 18 to 29 claim no affiliation with a religious institution.

"In the past, certain religions had a real holding power, where people from one generation to the next would stay," said Penn State University sociologist Roger Finke, who consulted in the survey planning. "Right now, there is a dropping confidence in organized religion, especially in the traditional religious forms."

Lugo said the 44 percent figure is "a very conservative estimate," and more research is planned to determine the causes.

"It does seem in keeping with the high tolerance among Americans for change," Lugo said. "People move a lot, people change jobs a lot. It's a very fluid society."

The religious demographic benefiting the most from this religious churn is those who claim no religious affiliation. People moving into that category outnumber those moving out of it by a three-to-one margin.

The majority of the unaffiliated — 12 percent of the overall population — describe their religion as "nothing in particular," and about half of those say faith is at least somewhat important to them. Atheists or agnostics account for 4 percent of the total population.

Affiliation swapping
The Roman Catholic Church has lost more members than any faith tradition because of affiliation swapping, the survey found. While nearly one in three Americans were raised Catholic, fewer than one in four say they're Catholic today. That means roughly 10 percent of all Americans are ex-Catholics.

The share of the population that identifies as Catholic, however, has remained fairly stable in recent decades thanks to an influx of immigrant Catholics, mostly from Latin America. Nearly half of all Catholics under 30 are Hispanic, the survey found.

On the Protestant side, changes in affiliation are swelling the ranks of nondenominational churches, while Baptist and Methodist traditions are showing net losses.

Many Americans have vague denominational ties at best. People who call themselves "just a Protestant," in fact, account for nearly 10 percent of all Protestants.

Read the full story here:
http://www.msnbc.msn.com/id/23337807

New York pro-life video

Archbishop Censures Clinton Stop at Catholic University

Says Senator's Record Not Consistent With Church Teaching

SAN ANTONIO, Texas, FEB. 13, 2008 (Zenit.org).- The archbishop of San Antonio said he was "surprised" to hear that a local Catholic university will be the spot for a campaign rally for Senator Hilary Clinton, whose records he says are not consistent with Church teaching.

Archbishop José Gomez said this today in a press statement ahead of Clinton's scheduled campaign rally at St. Mary's University this evening. Clinton, a longtime supporter of abortion rights, is holding the event as part of her bid for the White House.

In an official message from the communications office of the archdiocese, Archbishop Gomez said, "I was surprised to learn of Senator Hillary Clinton’s appearance at St. Mary’s University. I was neither advised nor consulted by the university before the decision was made to have Senator Clinton speak at the university."

The prelate affirmed: "Catholic institutions are obliged to teach and promote Catholic values in all instances. This is especially important when people look to our Catholic universities and colleges to provide leadership and clarity to the often complicated and conflicting political discourse.

"It is clear that the records of Senator Clinton and some of the other candidates for president on important life issues are not consistent with the teaching of the Catholic Church." [nice work, fella!]

In the message that drew the support of Bishop Patrick Zurek of Amarillo and Bishop Thomas Flanagan, retired auxiliary bishop of San Antonio, Archbishop Gomez stated clearly, "It is not my intention to tell people for whom to vote."

"However," he continued, "I encourage Catholics to understand the teachings of the Church on the broad spectrum of public issues that are of great concern today."

The 56-year-old archbishop recalled a 2004 document from the U.S. episcopal conference that "affirmed that when dealing with political candidates and public office holders, 'The Catholic community and Catholic institutions should not honor those who act in defiance of our fundamental moral principles. They should not be given awards, honors or platforms which would suggest support for their actions.'"

Archbishop Gomez acknowledged that a disclaimer from St. Mary's said the institution "as a Catholic tax-exempt university," does not "endorse political candidates or their positions on issues and acknowledges the fundamental differences between those of the presidential candidates and the Catholic Church."

But the San Antonio archbishop affirmed, "Our Catholic institutions must promote the clear understanding of our deep moral convictions on an issue like abortion, an act that the Church calls 'an unspeakable crime' and a non-negotiable issue."

New interview on the Shroud of Turin

A New Era for the Shroud of Turin
Interview With Expert Father Gianfranco Berbenni

By Paolo Centofanti

ROME, FEB. 15, 2008 (Zenit.org).- Leaked information about a BBC interview to air on Holy Saturday reports that Christopher Bronk Ramsey, director of the Oxford Radiocarbon Accelerator Unit, thinks the 1998 tests on the Shroud of Turin should be re-evaluated.

The 1988 carbon-14 tests -- done in the Oxford laboratories -- dated the shroud in the Middle Ages, thereby negating that it could be Christ's burial cloth.

ZENIT spoke with Capuchin Father Gianfranco Berbenni, professor of "Science and Theology Regarding the Holy Shroud" at Rome's Regina Apostolorum university. In this interview, he comments on the long history of research on the shroud, as well as photographic reproduction made for display at this summer's World Youth Day.

Q: How do you see these possible new elements related to the Holy Shroud and to a possible disproving of the 1988 carbon-14 analyses?

Father Berbenni: Going beyond the leaked information, I think that a new era of investigations about the Shroud is opening; 20 years have passed since those scientific studies.

Q: Did Ramsey form part of the 1988 analysis team?

Father Berbenni: He worked in the laboratory in which the analyses were done. We could say that this is a new generation of scientists who are joining the research on the Shroud. Many of the older generation have left us, even physically, and this new generation rightly is taking up again the investigations, also because of a refining of the methods and instruments for archaeological dating over these years.

Some have even spoken about a kind of conspiracy, as if the $1 million offered for verifying the non-authenticity of the Shroud could have motivated the scientists, let's not say to falsify, but at least to direct the final results.

Perhaps this could be considered a bit of "scientific gossip." Little credit should be given to rumors when they do not have serious proof. The problem perhaps is that both sides, the one favorable to the Holy Shroud and the other against it were very much in conflict. Perhaps both sides brought to the surface their best arguments in that period. Both probably need to historically review those events.

Q: Regarding your statement about "scientific gossip," how do you evaluate the communication and information generally published about the Holy Shroud and up to what point do you think that at times it is used to make a circus of the information?

Father Berbenni: One of the weak points, recently examined as well in the International Center of Turin, is indeed ensuring the quality of information related to the Holy Shroud. Because of this a good press office is fundamental in order to give journalists trustworthy materials. It is, therefore, more than anything, a task of organizing communication. Information, if incomplete, becomes more easily manipulated.

Q: Therefore the manipulation of information can even be involuntary?

Father Berbenni: About the willfulness of it, there are many hints, but beyond the hints, there are no proofs.

Q: What do you think about the photographic enlargement being made of the Holy Shroud to be displayed in Novara, Italy, and then for World Youth Day in Sydney? Do you think that it can run the risk of trivializing the Holy Shroud?

Father Berbenni: The essential thing is that this initiative of the enlargement maintains that elegance of communication that the Holy Shroud has always brought to its surroundings. Thus this is a very good initiative; the essential thing is that a non-superficial tone is protected.

Q: Is there anything new in the studies about the Holy Shroud?

Father Berbenni: Beyond the intervention regarding protecting the preservation of the Holy Shroud, in these days, I think the Church does not intend to accelerate, at least at the moment, new investigations. The essential thing is its optimal conservation, something that has been verified for almost 10 years with its placement in the new, and splendid chest.

Q: Are there misunderstandings about the theological meaning of the Holy Shroud?

Father Berbenni: Sadly this is one of the weakest areas right now, in the popular and social perception of this cloth. In part because of the conflict that has sometimes marked it.

It is a splendid cloth, but is always at the center of aggravated discussions with a cultural character, and at times even about theological positions.

Q: Can you speak to us about the scientific or chemical theories about the way in which the image of the Holy Shroud could have formed?

Father Berbenni: Substantially there are two major schools. Our center in Rome, which is inclined toward accepting a normal physical-chemical formation, and the majority, at least presently, of the scientific positions, in which there are groups with hypotheses going from the mysterious, because they do not yet have demonstrated bases, to the esoteric.

Investigations about the formation of the image are very linked to the characteristics of the investigations of the STURP [Project of Investigation of the Shroud of Turn] from 1976 to 1988, but with some presuppositions.

The important thing is that they continue investigations without exaggerated positions of "scientific fantasy" but with freedom of investigation.

Regarding ourselves, we would suggest returning to much simpler, "normal" hypothesis, given that we always have available the high resolution photo of the negative of the Holy Shroud, which until 2002 was not analyzable except in small parts. It helps in that which refers to the technical aspects of formation of the image.

More on Catholic - Orthodox relations...

More Cardinal Kasper on Orthodox relations...

Ravenna Was "Breakthrough" in Orthodox-Catholic Ties
Cardinal Kasper Looks Ahead

ROME, FEB. 18, 2008 (Zenit.org).- The so-called Ravenna Document is a real breakthrough in Orthodox-Catholic dialogue, says the president of the Pontifical Council for Promoting Christian Unity.

In an interview with Gerard O'Connell for Our Sunday Visitor, Cardinal Walter Kasper explained what made the breakthrough possible, and what's left in the process of achieving full unity.

His comments centered on the concluding document of the Oct. 8-14, 2007, plenary assembly of the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church, held in Ravenna, Italy.

"We started the dialogue between the Catholic Church and the Orthodox Churches as a whole in 1980. The first phase of the dialogue between the 1980s and 90s sought to reaffirm what we have in common: the Eucharist and the other sacraments, episcopacy and priesthood," Cardinal Kasper explained. "Now, we are discussing the canonical and theological consequences; for the first time, we approach the questions: What is the Church? Where is the Church? What are the structures of the Church?

"We came to the concept that the Church is realized on three levels: the local level, that is, the diocese with the bishop; the regional level, that is, the metropolitan or patriarchate; and the universal level. And on every level we have a tension between authority -- bishop, patriarch, and the ‘protos,' Greek for primate, that is, ‘the first of the bishops' -- and the principle of synodality, synodal structures."

Cardinal Kasper explained that at each level, there is a tension between authority and synodality, "which is essential to the nature of the Church -- "ecclesiologically constitutive" -- and that is already an important point on which to have agreement."

But the real breakthrough, he said, was that "the Orthodox agreed to speak about the universal level -- because before there were some who denied that there could even be institutional structures on the universal level. The second point is that we agreed that at the universal level there is a primate. It was clear that there is only one candidate for this post, that is the Bishop of Rome, because according to the old order -- ‘taxis' in Greek -- of the Church of the first millennium the see of Rome is the first among them.

"Many problems remain to be resolved, but we have laid a foundation upon which we can build."

A Catholic challenge

Cardinal Kasper clarified that the foundation reached is a challenge also for the Catholic Church.

"Whereas the Orthodox must clarify more deeply the question of ‘primacy, 'protos,' on the universal level, we Catholics have to reflect more clearly on the problem of synodality and conciliarity, especially on the universal level," he said.

The prelate continued: "The Ravenna document is only a first step and a basic statement. It quotes the Letter of Ignatius of Antioch to the Romans -- around 100 A.D. -- stating that the community of Rome presides in love. Other early statements concur. When in the first millennium local churches were in difficulty or in distress, they often appealed to Rome. Rome was an instance of appeal, and had therefore already in the first millennium an important role to play.

"The Ravenna document mentions this, but when we in Ravenna spoke in detail about it, it became obvious that there are often different interpretations of the same facts.

"These differences existed partly already in the first millennium. For instance, the doctrine of primacy was much more developed in the West than in the East. Therefore, it is necessary to study the first millennium in detail, in order to come to a common understanding of the Fathers, both the Western and the Eastern ones. I hope we will find a common view of the first millennium."

The pontifical council president clarified that a common view does not mean "a totally unified view."

"There can still be a difference in understanding," he affirmed. "For we have to distinguish between differences that are complementary and those that are contradictory. Complementarity existed already in the first millennium. So we have to look if we can transform our contradictions into new, fruitful complementary positions."

Cardinal Kasper said the atmosphere in Ravenna was "so positive" that he is hoping to reach such a point of agreement with the Orthodox.

"We will not arrive at uniformity, that is not the goal, but we can come to a common view, a common basic understanding; and within this common basic understanding there can be different accents and different emphases. This does not necessarily prevent Church unity. But we must overcome the contradictions of the first millennium."

Moving on

The president of the pontifical council clarified that a consensus on the first millennium is not enough.

"When we have finalized the discussion about the first millennium, then we have to go to the second millennium," he said.

The cardinal clarified that in the second millennium there was "a decisive development not only in the Latin Church, but also in the Eastern Churches, a development which till today continues to give reason for the existing schism."

He explained: "In the first millennium we had five Patriarchates, now we have 15 Patriarchates and some autonomous Churches. In the West we had the development that led to the First Vatican Council -- 1869-70 -- with the definition of the primacy of jurisdiction and the infallibility of the Pope, a development the Orthodox never accepted. Therefore, we have to discuss how to interpret these different developments on the basis of the first millennium. This will not be an easy discussion; on the contrary, it will be very difficult to reach an agreement about the First and the Second Vatican Councils.

"So the next step after the study of the first millennium will be the study of the second millennium, and only when we have finished that discussion will we be able to draw the consequences for the future of our relationship. Only then will the documents be mature enough to be formally submitted to the respective authorities of the Churches."

Asked how long he thinks this process will take, the cardinal answered: "Nobody can know exactly. But I think at least one decade! But we should leave this to God's providence and in his hands. We should only keep in mind that this is not just an intellectual and an academic process, but that we have to involve the whole body of our Churches, thus entailing also an emotional process.

"We are aware that much resentment, prejudice, and misunderstanding continue to persist, and that all kinds of oppositions and obstacles need to be overcome. Such a change of deep-rooted mentalities takes time; you cannot do it from one day to another.

"We need a reception process not only on the level of our hierarchies but also on the level of our faithful. Or to put it in a more spiritual way: Ecumenical rapprochement is not possible without the conversion of hearts. Here everybody has to begin with himself or herself."

A guiding light

In the extensive interview, Cardinal Kasper gave some hints as to how varying concepts of primacy could be reconciled.

"In this context it should be noted that already today we have two forms of exercise of Roman primacy within the Catholic Church," he explained. "We have two Codes of Canon Law: one for the Latin Church, the other for the Eastern Churches which are in full communion with Rome. According to these Codes of Canon Law, primacy is exercised in a different way in the Latin Church and in the Eastern Churches.

"So we do not want to impose the system which today is in the Latin Church on the Orthodox Churches. In the case of the restoration of full communion, a new form of the exercise of the primacy needs to be found for the Orthodox Churches.

"Already the apostolic constitution enforcing the Eastern Code of Canon Law stated that its regulations were valid only in the intermediate term, that is, until full reconciliation with the Eastern Churches not in full communion. Thus, the model of the exercise of primacy we have in the Eastern Catholic Churches is not necessarily the model for the future reconciliation with the Orthodox Churches.

"At this stage, however, it would be premature to speculate on what form the final outcome will take."

Roadblocks

Asked what is the biggest obstacle in moving forward to unity, Cardinal Kasper affirmed that a "'spirit of possessiveness' is a main obstacle, which can also be seen as lack of willingness to 'metanoia,' that is, to conversion. It is also a lack of love, an unwillingness to open oneself to a partner, to learn from and be enriched by the other, and to share with the other.

"This implies purification of memories, to ask for forgiveness and to correct wrong and non-evangelical attitudes of the past. Pope John Paul II often affirmed that there cannot be ecumenism without the conversion of hearts. The same Pope defined the ecumenical dialogue as the sharing of gifts. All this is a spiritual problem and a spiritual task, which can be done only in the power of the Holy Spirit."

It's because of this that spiritual ecumenism is so important, the cardinal said.

"According to the Second Vatican Council spiritual ecumenism is the heart of ecumenism," Cardinal Kasper affirmed. "This means: personal conversion of the heart, sanctification of life, of shared Bible study and above all of prayer. We as weak human beings cannot ‘make' or organize the unity of the Church; unity is a gift of the Spirit. We have to pray for the Spirit to make ours the prayer of Jesus on the eve of his suffering and death 'that all may be one.'

"Spiritual ecumenism is also an ecumenism that is not reduced to academic circles and academic dialogue or to a kind of Church diplomacy. All this is important, but it is too far away from the basis of the Church. In spiritual ecumenism everybody can participate. This is important for the reception of the ecumenical documents, because without reception in the body of the Church they remain just pieces of paper."

Russian Orthodox - Catholic relations slowly improving...

Cardinal Kasper Hails "New Climate" With Russian Orthodox
Pontifical Council President Looks Ahead

ROME, FEB. 19, 2008 (Zenit.org).- The ice is melting in relations with the Russian Orthodox Church, and there is good will for cooperation, says the president of the Pontifical Council for Promotion Christian Unity.

In an interview with Gerard O'Connell for Our Sunday Visitor, Cardinal Walter Kasper said relations with the Russian Orthodox Church are much better than when he began as president of that Vatican dicastery. And he discussed what lies ahead on the path toward unity.

"Very soon after I was appointed as president of the Pontifical Council for Christian Unity [March 2001], the four Catholic dioceses in Russia were established, and this caused a profound crisis with the Russian Orthodox Church," Cardinal Kasper explained. "In the meantime the situation has improved; it’s no longer ice, the ice is melting.

"We are of the opinion that a personal encounter between the Pope and Patriarch Alexy II would be very helpful for the further development of our relations. The Moscow Patriarchate has never in principle excluded such an encounter, but it claims that some problems have to be resolved beforehand, i.e., the problem of what they call proselytism and uniatism.

"We are working to solve these problems and we hope we are able to do so even though there are different approaches and concerns. At this moment the Moscow Patriarchate is interested in cooperating on the questions relating to the Christian roots and values of Europe."

Blocks

The two questions of "proselytism" and "uniatism" are the two main issues blocking a possible meeting between the Pope and the patriarch, the cardinal affirmed.

"We have explained several times what we mean and what we do not mean with regard to these two problems. In particular, we have explained that the Catholic Church too does not accept proselytism," the cardinal said. "But the problem is that we have a different understanding of this term."

Cardinal Kasper clarified: "This problem is linked with the Russian Orthodox understanding of their canonical territory. The Catholic Church recognizes that Russia has a longstanding Christian tradition and culture. We recognize all the sacraments, the episcopate and the priesthood of the Russian Orthodox Church.

"Thus, while Catholic Christians living in Russia may clearly give witness of their Catholic faith, there cannot be an evangelization as such, as this can only be undertaken in a pagan context. Therefore, it is not our policy or strategy to convert the Orthodox to the Catholic Church. […] We do not undertake missionary work in Russia as we do in the pagan regions of the world. We want to collaborate with the Russian Orthodox in missionary work and in evangelization, which is needed in modern Russia after more then 70 years of atheistic propaganda and education."

Solving problems

But despite work to clarify the terms, Cardinal Kasper said he has the "impression that doubts still remain, because I feel they think that there is a discrepancy between what we are saying and what we are doing."

"For this reason, two or three years ago, I was very active in setting up a joint commission to investigate complaints," the pontifical council president stated. "If a complaint is valid, then we have to change; but if it is not correct, then the given complaint should be retracted. This commission works well and could solve some concrete problems.

"When I was in Kiev only one week ago I had the impression that now, thanks to God, something is moving and the situation is slowly improving also between the Orthodox under Moscow and the Greek Catholics, even though relations -- by virtue of historical reasons -- are still difficult.

"I had a very friendly meeting with Metropolitan Vladimir. We were able to inaugurate St. Clement Ecumenical Center with the blessing of Metropolitan Vladimir from the Russian Orthodox Church, of Cardinal Lubomyr Husar from the Greek Catholic Church, and of Cardinal Marian Jarworski from the Latin Catholic Church.

"This accord is in itself a little miracle. This center is still a small plant, but it is set to grow. I hope it will become a common reference and meeting point, a place of dialogue and communication between the Churches."

Still, the cardinal confirmed, the problem of uniatism still remains.

"We say that 'uniatism,' understood as a method, today and in the future, is no longer a means of achieving Church unity," Cardinal Kasper said. "But the so-called uniate Churches, which emerged in the past under circumstances very different from today, are a historical reality and have a right to exist.

"But they must open themselves to ecumenical relations with the Orthodox mother Churches. As I see it, the Ukrainian Greek Catholic Church is ready to do so, and has a good ecumenical program in the academy of Leopoli. Finally, we agreed that both sides should recognize the religious freedom of individual Christians who by reason of their conscience want to join another Church."

Going forward

Cardinal Kasper agreed that there is still debate over alleged Catholic proselytism in what the Russian Orthodox consider their canonical territory.

There was even, he said, a statement made by Metropolitan Kirill regarding a wish that Benedict XVI would abolish the four dioceses established by John Paul II, a statement Cardinal Kasper called "very surprising."

"But," the cardinal said, "during [the metropolitan's] recent visit in Rome he did not mention this point. I think it must be clear also to him that the Holy See cannot and will not step back.

"It is hard to see a qualitative difference between our Catholic dioceses in Russia and the Russian Orthodox dioceses in the West. The Russian Orthodox Church should therefore look at nurturing the same openness that we offer to Russian Orthodox Christians and to their parishes and dioceses here in Western Europe and in America."

In any case, Cardinal Kasper said, "I am convinced the dialogue will now go on. Each Church has to face the reality that there is no realistic and responsible alternative to dialogue in today’s world. Faced with the challenge of secularization, Christians have to stand together and give common witness of their faith and of Christian values."

"Patriarch Alexy II has expressed several times his high esteem for Benedict XVI, as a theologian with a profound understanding of the Church Fathers and as a Pope who stands for conservative values, conservative understood in the positive meaning of the term," the cardinal affirmed. "Letters and greetings are regularly exchanged between them, and both are committed to improving relations."