Something along those lines seems to be in the works, from the International Tribune:
Benedict said as he arrived in Lorenzago on Monday that he hoped to start writing the second volume of his book "Jesus of Nazareth" while on vacation. He also said he would begin writing an encyclical, which Lombardi said would be on a "social theme." News reports have suggested it would cover issues of globalization.
"There is also this idea about an encyclical, which, however, still seems to be at a very early stage, at the level of reflection on how it can be laid out, even though the social themes" are at the heart of it," Lombardi told RAI television. "It is still not at the level of production, of actual writing."
Sunday, July 15, 2007
Pope's Vacation Angelus
Reflects on next year's World Youth Day in Austrailia and on his present vacation--from Asia News Italy:“Before the wonder of these pastures, forests and summits which rise towards the heavens – continued the pontiff – the soul spontaneously rises in a song of praise to God for the wonders of his works, and our admiration of nature’s beauty is easily transformed into prayer”.
Benedict XVI then urged everyone to use this period of vacation “to rest the body and nourish the spirit through greater space for prayer and meditation, thus deepening our personal relationship with Christ and in turn increasing our understanding of his teachings”.
Note the "tree man" in the picture...Amy will understand why I find this interesting.
Saturday, July 14, 2007
Thursday, July 12, 2007
New Archbishop of Baltimore
Archbishop O'Brien...
The Holy Father appointed Archbishop Edwin Frederick O'Brien, military ordinary for the U.S.A., as metropolitan archbishop of Baltimore (area 12,430, population 3,055,477, Catholics 517,679, priests 545, permanent deacons 178, religious 1,380), U.S.A. He succeeds Cardinal William Henry Keeler, whose resignation from the pastoral care of the same archdiocese the Holy Father accepted, upon having reached the age limit.
The Holy Father appointed Archbishop Edwin Frederick O'Brien, military ordinary for the U.S.A., as metropolitan archbishop of Baltimore (area 12,430, population 3,055,477, Catholics 517,679, priests 545, permanent deacons 178, religious 1,380), U.S.A. He succeeds Cardinal William Henry Keeler, whose resignation from the pastoral care of the same archdiocese the Holy Father accepted, upon having reached the age limit.
Answers to Questions Catholics are Asking
Ever since the Second Vatican Council....from the Congregation of the Faith:
Introduction
The Second Vatican Council, with its Dogmatic Constitution "Lumen gentium," and its Decrees on Ecumenism (Unitatis redintegratio) and the Oriental Churches (Orientalium Ecclesiarum), has contributed in a decisive way to the renewal of Catholic ecclesiolgy. The Supreme Pontiffs have also contributed to this renewal by offering their own insights and orientations for praxis: Paul VI in his Encyclical Letter "Ecclesiam suam" (1964) and John Paul II in his Encyclical Letter "Ut unum sint" (1995). The consequent duty of theologians to expound with greater clarity the diverse aspects of ecclesiology has resulted in a flowering of writing in this field. In fact it has become evident that this theme is a most fruitful one which, however, has also at times required clarification by way of precise definition and correction, for instance in the declaration "Mysterium Ecclesiae" (1973), the Letter addressed to the Bishops of the Catholic Church "ommunionis notio" (1992), and the declaration "Dominus Iesus" (2000), all published by the Congregation for the Doctrine of the Faith. The vastness of the subject matter and the novelty of many of the themes involved continue to provoke theological reflection. Among the many new contributions to the field, some are not immune from erroneous interpretation which in turn give rise to confusion and doubt. A number of these interpretations have been referred to the attention of the Congregation for the Doctrine of the Faith. Given the universality of Catholic doctrine on the Church, the Congregation wishes to respond to these questions by clarifying the authentic meaning of some ecclesiological expressions used by the magisterium which are open to misunderstanding in the theological debate.
RESPONSES TO THE QUESTIONS
First Question: Did the Second Vatican Council change the Catholic doctrine on the Church?
Response: The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it. This was exactly what John XXIII said at the beginning of the Council (1). Paul VI affirmed it (2) and commented in the act of promulgating the Constitution "Lumen gentium": "There is no better comment to make than to say that this promulgation really changes nothing of the traditional doctrine. What Christ willed, we also will. What was, still is. What the Church has taught down through the centuries, we also teach. In simple terms that which was assumed, is now explicit; that which was uncertain, is now clarified; that which was meditated upon, discussed and sometimes argued over, is now put together in one clear formulation" (3). The Bishops repeatedly expressed and fulfilled this intention (4).
Second Question: What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?
Response: Christ "established here on earth" only one Church and instituted it as a "visible and spiritual community" (5), that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted. (6) "This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic […]. This Church, constituted and organised in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him" (7). In number 8 of the Dogmatic Constitution "Lumen Gentium" ‘subsistence’ means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church (8), in which the Church of Christ is concretely found on this earth. It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them. (9) Nevertheless, the word "subsists" can only be attributed to the Catholic Church alone precisely because it refers to the mark of unity that we profess in the symbols of the faith (I believe... in the "one" Church); and this "one" Church subsists in the Catholic Church. (10)
Third Question: Why was the expression "subsists in" adopted instead of the simple word "is"?
Response: The use of this expression, which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are "numerous elements of sanctification and of truth" which are found outside her structure, but which "as gifts properly belonging to the Church of Christ, impel towards Catholic Unity" (11). "It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church" (12).
Fourth Question: Why does the Second Vatican Council use the term "Church" in reference to the oriental Churches separated from full communion with the Catholic Church?
Response: The Council wanted to adopt the traditional use of the term. "Because these Churches, although separated, have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist, by means of which they remain linked to us by very close bonds" (13), they merit the title of "particular or local Churches" (14), and are called sister Churches of the particular Catholic Churches (15). "It is through the celebration of the Eucharist of the Lord in each of these Churches that the Church of God is built up and grows in stature" (16). However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches (17). On the other hand, because of the division between Christians, the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realised in history (18).
Fifth Question: Why do the texts of the Council and those of the Magisterium since the Council not use the title of "Church" with regard to those Christian Communities born out of the Reformation of the sixteenth century?
Response: According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery (19) cannot, according to Catholic doctrine, be called "Churches" in the proper sense (20).
The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, ratified and confirmed these Responses, adopted in the Plenary Session of the Congregation, and ordered their publication. Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 29, 2007, the Solemnity of the Holy Apostles Peter and Paul. William Cardinal Levada Prefect Angelo Amato, S.D.B., Titular Archbishop of Sila Secretary
Introduction
The Second Vatican Council, with its Dogmatic Constitution "Lumen gentium," and its Decrees on Ecumenism (Unitatis redintegratio) and the Oriental Churches (Orientalium Ecclesiarum), has contributed in a decisive way to the renewal of Catholic ecclesiolgy. The Supreme Pontiffs have also contributed to this renewal by offering their own insights and orientations for praxis: Paul VI in his Encyclical Letter "Ecclesiam suam" (1964) and John Paul II in his Encyclical Letter "Ut unum sint" (1995). The consequent duty of theologians to expound with greater clarity the diverse aspects of ecclesiology has resulted in a flowering of writing in this field. In fact it has become evident that this theme is a most fruitful one which, however, has also at times required clarification by way of precise definition and correction, for instance in the declaration "Mysterium Ecclesiae" (1973), the Letter addressed to the Bishops of the Catholic Church "ommunionis notio" (1992), and the declaration "Dominus Iesus" (2000), all published by the Congregation for the Doctrine of the Faith. The vastness of the subject matter and the novelty of many of the themes involved continue to provoke theological reflection. Among the many new contributions to the field, some are not immune from erroneous interpretation which in turn give rise to confusion and doubt. A number of these interpretations have been referred to the attention of the Congregation for the Doctrine of the Faith. Given the universality of Catholic doctrine on the Church, the Congregation wishes to respond to these questions by clarifying the authentic meaning of some ecclesiological expressions used by the magisterium which are open to misunderstanding in the theological debate.
RESPONSES TO THE QUESTIONS
First Question: Did the Second Vatican Council change the Catholic doctrine on the Church?
Response: The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it. This was exactly what John XXIII said at the beginning of the Council (1). Paul VI affirmed it (2) and commented in the act of promulgating the Constitution "Lumen gentium": "There is no better comment to make than to say that this promulgation really changes nothing of the traditional doctrine. What Christ willed, we also will. What was, still is. What the Church has taught down through the centuries, we also teach. In simple terms that which was assumed, is now explicit; that which was uncertain, is now clarified; that which was meditated upon, discussed and sometimes argued over, is now put together in one clear formulation" (3). The Bishops repeatedly expressed and fulfilled this intention (4).
Second Question: What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?
Response: Christ "established here on earth" only one Church and instituted it as a "visible and spiritual community" (5), that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted. (6) "This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic […]. This Church, constituted and organised in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him" (7). In number 8 of the Dogmatic Constitution "Lumen Gentium" ‘subsistence’ means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church (8), in which the Church of Christ is concretely found on this earth. It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them. (9) Nevertheless, the word "subsists" can only be attributed to the Catholic Church alone precisely because it refers to the mark of unity that we profess in the symbols of the faith (I believe... in the "one" Church); and this "one" Church subsists in the Catholic Church. (10)
Third Question: Why was the expression "subsists in" adopted instead of the simple word "is"?
Response: The use of this expression, which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are "numerous elements of sanctification and of truth" which are found outside her structure, but which "as gifts properly belonging to the Church of Christ, impel towards Catholic Unity" (11). "It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church" (12).
Fourth Question: Why does the Second Vatican Council use the term "Church" in reference to the oriental Churches separated from full communion with the Catholic Church?
Response: The Council wanted to adopt the traditional use of the term. "Because these Churches, although separated, have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist, by means of which they remain linked to us by very close bonds" (13), they merit the title of "particular or local Churches" (14), and are called sister Churches of the particular Catholic Churches (15). "It is through the celebration of the Eucharist of the Lord in each of these Churches that the Church of God is built up and grows in stature" (16). However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches (17). On the other hand, because of the division between Christians, the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realised in history (18).
Fifth Question: Why do the texts of the Council and those of the Magisterium since the Council not use the title of "Church" with regard to those Christian Communities born out of the Reformation of the sixteenth century?
Response: According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery (19) cannot, according to Catholic doctrine, be called "Churches" in the proper sense (20).
The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, ratified and confirmed these Responses, adopted in the Plenary Session of the Congregation, and ordered their publication. Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 29, 2007, the Solemnity of the Holy Apostles Peter and Paul. William Cardinal Levada Prefect Angelo Amato, S.D.B., Titular Archbishop of Sila Secretary
Tuesday, July 10, 2007
Remember Who You Are
New Vatican document reasserts Catholic identity as stated by the Second Vatican Council....to promote true dialogue...
From Javno.com:
The document said the Council's opening to other faiths recognised there were "many elements of sanctification and truth" in other Christian denominations, but stressed only Catholicism had all the elements to be Christ's Church fully.
The text refers to "ecclesial communities originating from the Reformation", a term used to refer to Protestants and Anglicans. Father Augustine Di Noia, Under-Secretary for the Congregation for the Doctrine of the Faith, said the document did not alter the commitment for ecumenical dialogue, but aimed to assert Catholic identity in those talks.
"The Church is not backtracking on ecumenical commitment," Di Noia told Vatican radio.
"But, as you know, it is fundamental to any kind of dialogue that the participants are clear about their own identity. That is, dialogue cannot be an occasion to accommodate or soften what you actually understand yourself to be."
From Javno.com:
The document said the Council's opening to other faiths recognised there were "many elements of sanctification and truth" in other Christian denominations, but stressed only Catholicism had all the elements to be Christ's Church fully.
The text refers to "ecclesial communities originating from the Reformation", a term used to refer to Protestants and Anglicans. Father Augustine Di Noia, Under-Secretary for the Congregation for the Doctrine of the Faith, said the document did not alter the commitment for ecumenical dialogue, but aimed to assert Catholic identity in those talks.
"The Church is not backtracking on ecumenical commitment," Di Noia told Vatican radio.
"But, as you know, it is fundamental to any kind of dialogue that the participants are clear about their own identity. That is, dialogue cannot be an occasion to accommodate or soften what you actually understand yourself to be."
Saturday, June 30, 2007
For Truth and Love of the Church in China
From Asia News Italy:
With the ‘Letter to Chinese Catholics’ published today, Benedict XVI launches the Church and society in China into the third millennium. Putting together “truth and love” the Pope accurately identifies the problems Christians and the Chinese state have to face and moves towards a solution that guarantees a fruitful future for China and the world.
Only the head of the Catholic Church could have written this kind of letter, touching every aspect of the Church’s life in China and its society, with sympathy and understanding even for its political leaders, but also with great clarity about what is necessary and indispensable for the Church, claiming independence in spiritual matters vis-à-vis the system, asking Chinese bishops, priests and faithful to preserve and pass on to the next generations the great treasure which the Catholic faith.
Thoughtfully and in cordial participation, Benedict XVI shares the cries and dismay of Christians “at God's silence in the face of the persecutions,” praising the fidelity of so many “witnesses of the faith, “ “the hope of the Church for the future!” At the same time he looks mercifully even upon those bishops and priests who are illegitimate and in ambiguous situations, urging everyone to live in open unity with the pontiff, to forgive one another, to pastorally work together for mission and the good of Chinese society.
In a loving and open attitude he demands in the name of the Catholic faith the right for the Holy See to appoint its bishops. He calls on underground bishops to seek official government recognition and on official bishops to overcome their fear and publicly acknowlede their ties with the Pope so that bishops and the faithful alike can become reconciled. He especially urges the Chinese Church as a whole to go beyond the defensive mode persecution imposed on it, and try instead evangelising Chinese society, Asia and the whole world by giving itself the necessary means—bishops’ conference, pastoral councils and diocesan administrations—that the task entails. This will mark as it were the end of the time of emergency, and allow the Church of China to become an integral and active part of the universal communion.
With the ‘Letter to Chinese Catholics’ published today, Benedict XVI launches the Church and society in China into the third millennium. Putting together “truth and love” the Pope accurately identifies the problems Christians and the Chinese state have to face and moves towards a solution that guarantees a fruitful future for China and the world.
Only the head of the Catholic Church could have written this kind of letter, touching every aspect of the Church’s life in China and its society, with sympathy and understanding even for its political leaders, but also with great clarity about what is necessary and indispensable for the Church, claiming independence in spiritual matters vis-à-vis the system, asking Chinese bishops, priests and faithful to preserve and pass on to the next generations the great treasure which the Catholic faith.
Thoughtfully and in cordial participation, Benedict XVI shares the cries and dismay of Christians “at God's silence in the face of the persecutions,” praising the fidelity of so many “witnesses of the faith, “ “the hope of the Church for the future!” At the same time he looks mercifully even upon those bishops and priests who are illegitimate and in ambiguous situations, urging everyone to live in open unity with the pontiff, to forgive one another, to pastorally work together for mission and the good of Chinese society.
In a loving and open attitude he demands in the name of the Catholic faith the right for the Holy See to appoint its bishops. He calls on underground bishops to seek official government recognition and on official bishops to overcome their fear and publicly acknowlede their ties with the Pope so that bishops and the faithful alike can become reconciled. He especially urges the Chinese Church as a whole to go beyond the defensive mode persecution imposed on it, and try instead evangelising Chinese society, Asia and the whole world by giving itself the necessary means—bishops’ conference, pastoral councils and diocesan administrations—that the task entails. This will mark as it were the end of the time of emergency, and allow the Church of China to become an integral and active part of the universal communion.
Friday, June 29, 2007
Pope Formally Announces Year of St. Paul 2008-2009
From CNS:
Pope Benedict XVI announced a special jubilee year dedicated to St. Paul, saying the church needs modern Christians who will imitate the apostle's missionary energy and spirit of sacrifice.
The pope said the Pauline year will run from June 28, 2008, to June 29, 2009, to mark the approximately 2,000th anniversary of the saint's birth.
He made the announcement while presiding over a vespers service at the Basilica of St. Paul Outside the Walls in Rome June 28, the eve of the feast of Sts. Peter and Paul, patron saints of Rome.
"Dear brothers and sisters, as in the (church's) beginning, today, too, Christ needs apostles ready to sacrifice themselves. He needs witnesses and martyrs like St. Paul," the pope said.
The Pauline year will feature numerous special liturgies and events in Rome, the pope said, but should also be celebrated in local churches and in the sanctuaries, religious orders and other institutions that have a special link to St. Paul.
In a special way, the Pauline year will be ecumenical, reflecting the saint's commitment to the unity and harmony among all Christians, he said. The pope's announcement was met with applause in the crowded basilica.
Also see: Pope Benedict said to plan examination of St. Paul's Tomb
Pope Benedict XVI announced a special jubilee year dedicated to St. Paul, saying the church needs modern Christians who will imitate the apostle's missionary energy and spirit of sacrifice.
The pope said the Pauline year will run from June 28, 2008, to June 29, 2009, to mark the approximately 2,000th anniversary of the saint's birth.
He made the announcement while presiding over a vespers service at the Basilica of St. Paul Outside the Walls in Rome June 28, the eve of the feast of Sts. Peter and Paul, patron saints of Rome.
"Dear brothers and sisters, as in the (church's) beginning, today, too, Christ needs apostles ready to sacrifice themselves. He needs witnesses and martyrs like St. Paul," the pope said.
The Pauline year will feature numerous special liturgies and events in Rome, the pope said, but should also be celebrated in local churches and in the sanctuaries, religious orders and other institutions that have a special link to St. Paul.
In a special way, the Pauline year will be ecumenical, reflecting the saint's commitment to the unity and harmony among all Christians, he said. The pope's announcement was met with applause in the crowded basilica.
Also see: Pope Benedict said to plan examination of St. Paul's Tomb
Letter to Catholic Chinese on Saturday
From The International Tribune:
Pope Benedict XVI's eagerly awaited letter to Roman Catholics in China will be released on Saturday, the Vatican said, the pontiff's latest effort to reach out to Beijing and bring all of China's faithful into the Vatican's fold.
A Vatican statement issued Friday said the pope's letter — addressed to bishops, priests and lay faithful in China — would be released at noon Saturday (1000 GMT).
Pope Benedict XVI's eagerly awaited letter to Roman Catholics in China will be released on Saturday, the Vatican said, the pontiff's latest effort to reach out to Beijing and bring all of China's faithful into the Vatican's fold.
A Vatican statement issued Friday said the pope's letter — addressed to bishops, priests and lay faithful in China — would be released at noon Saturday (1000 GMT).
Thursday, June 28, 2007
Confirmation on the Motu Proprio from Vatican
Today's Vatican News Service confirms what many news agencies are reporting that the Secretary of State met with selected bishops from around the world to present the forthcoming Motu Proprio to them, along with the Holy Father's letter of explanation. In Italian:
Given below is the text of a communique released today by the Holy See Press Office concerning Benedict XVI's forthcoming "Motu Proprio" on the use of the Missal promulgated by Blessed John XXIII in 1962.
"Yesterday afternoon in the Vatican, a meeting was held under the presidency of the Cardinal Secretary of State in which the content and spirit of the Holy Father's forthcoming 'Motu Proprio' on the use of the Missal promulgated by John XXIII in 1962 was explained to representatives from various episcopal conferences. The Holy Father also arrived to greet those present, spending nearly an hour in deep conversation with them.
"The publication of the document - which will be accompanied by an extensive personal letter from the Holy Father to individual bishops - is expected within a few days, once the document itself has been sent to all the bishops with an indication of when it will come into effect."
Given below is the text of a communique released today by the Holy See Press Office concerning Benedict XVI's forthcoming "Motu Proprio" on the use of the Missal promulgated by Blessed John XXIII in 1962.
"Yesterday afternoon in the Vatican, a meeting was held under the presidency of the Cardinal Secretary of State in which the content and spirit of the Holy Father's forthcoming 'Motu Proprio' on the use of the Missal promulgated by John XXIII in 1962 was explained to representatives from various episcopal conferences. The Holy Father also arrived to greet those present, spending nearly an hour in deep conversation with them.
"The publication of the document - which will be accompanied by an extensive personal letter from the Holy Father to individual bishops - is expected within a few days, once the document itself has been sent to all the bishops with an indication of when it will come into effect."
Wednesday, June 27, 2007
Catholic News Site
Pew Sitter...sort of the way the Diocese Report used to be, although much more positive...
Pope: Avoiding the Temptation to Deny the Divinity of Jesus
By looking to St. Cyril...from Asia News Italy:
“Denying Christ’s divinity”, which was at the centre of Aryan heresy, “is still today a temptation for Christians”. In order to counter this “integral catechesis” is needed, through which the faithful can teach Christianity “which truly involves our entire existence and which makes us credible witnesses of Jesus Christ, truly God and truly man”. That was the objective which Saint Cyril of Jerusalem aimed to achieve in the IV century but which is still valid today, and which was also at the heart of the Pope’s reflection during his general audience today, centred on the figures of the early Church and the relevant aspects of their teachings in today’s world.
Cyril of Jerusalem, a fundamental figure above all for his catechesis, was the early father of the Church to whom Benedict XVI dedicated his one hundredth general audience of his pontificate. Encounters which have given him the opportunity to speak directly to 2, 280,100 people.
The over 10 thousand people, who took part in the audience, where spared the June heat and divided between St. Peter’s basilica and the Paul VI audience hall.
The Pope recalled that Cyril bishop of Jerusalem in the IV century, “against his will”, was involved in the “controversies” of the Eastern Church, but the Pope particularly underlined his work as a teacher of the faith, author of 24 catechesis, a true “introduction to Christianity” and “still today model of the journey to being Christian”.
Cyril, unjustly accused of Aryanism, while he was instead “a man full of faith”, met with exile three times before he was allowed to return for good to Jerusalem in 378 “bringing peace and unity once again among the faithful”.
His catechesis was not only intellectual but “a journey of learning how to live in the Christian community” and his teaching is “an integral catechesis which involves the body, soul and spirit, an emblem even for the Christians of today”. In short in his teaching “doctrine and life are not two distinct entities but one existential journey”. The objective which we must attempt to reach even today remains: “learning a Christianity that really involves our entire existence”.
“Denying Christ’s divinity”, which was at the centre of Aryan heresy, “is still today a temptation for Christians”. In order to counter this “integral catechesis” is needed, through which the faithful can teach Christianity “which truly involves our entire existence and which makes us credible witnesses of Jesus Christ, truly God and truly man”. That was the objective which Saint Cyril of Jerusalem aimed to achieve in the IV century but which is still valid today, and which was also at the heart of the Pope’s reflection during his general audience today, centred on the figures of the early Church and the relevant aspects of their teachings in today’s world.
Cyril of Jerusalem, a fundamental figure above all for his catechesis, was the early father of the Church to whom Benedict XVI dedicated his one hundredth general audience of his pontificate. Encounters which have given him the opportunity to speak directly to 2, 280,100 people.
The over 10 thousand people, who took part in the audience, where spared the June heat and divided between St. Peter’s basilica and the Paul VI audience hall.
The Pope recalled that Cyril bishop of Jerusalem in the IV century, “against his will”, was involved in the “controversies” of the Eastern Church, but the Pope particularly underlined his work as a teacher of the faith, author of 24 catechesis, a true “introduction to Christianity” and “still today model of the journey to being Christian”.
Cyril, unjustly accused of Aryanism, while he was instead “a man full of faith”, met with exile three times before he was allowed to return for good to Jerusalem in 378 “bringing peace and unity once again among the faithful”.
His catechesis was not only intellectual but “a journey of learning how to live in the Christian community” and his teaching is “an integral catechesis which involves the body, soul and spirit, an emblem even for the Christians of today”. In short in his teaching “doctrine and life are not two distinct entities but one existential journey”. The objective which we must attempt to reach even today remains: “learning a Christianity that really involves our entire existence”.
Reshuffling the Curia/New Position for Archbishop Foley
- Accepted the resignation from the office of grand master of the Equestrian Order of the Knights of the Holy Sepulchre of Jerusalem, presented by Cardinal Carlo Furno, upon having reached the age limit.
- Appointed Archbishop John Patrick Foley, president of the Pontifical Council for Social Communications, as pro-grand master of the Equestrian Order of the Knights of the Holy Sepulchre of Jerusalem.
- Appointed Archbishop Claudio Maria Celli, secretary of the Administration of the Patrimony of the Apostolic See (APSA), as president of the Pontifical Council for Social Communications.
- Appointed Archbishop John Patrick Foley, president of the Pontifical Council for Social Communications, as pro-grand master of the Equestrian Order of the Knights of the Holy Sepulchre of Jerusalem.
- Appointed Archbishop Claudio Maria Celli, secretary of the Administration of the Patrimony of the Apostolic See (APSA), as president of the Pontifical Council for Social Communications.
Tuesday, June 26, 2007
Catholic Church in Manila Lays Down Dress Code for Mass
From Gulf News:
The Archdiocese of Manila has issued a dress code that calls on the faithful to present themselves in formal and more conservative attire when attending mass, a local paper said....
Male Catholics should wear "long-sleeved polo shirts, collared shirts, or t-shirts paired with either slacks or jeans", the circular directed, advising against wearing caps, basketball jerseys, tank tops, and shorts to church.
Women were told to stick to dresses, long gowns, or collared blouses as against spaghetti-strap tops, tank tops, short skirts, skimpy shorts and sleeveless shirts with plunging necklines, the MLA stipulated.
The Archdiocese of Manila has issued a dress code that calls on the faithful to present themselves in formal and more conservative attire when attending mass, a local paper said....
Male Catholics should wear "long-sleeved polo shirts, collared shirts, or t-shirts paired with either slacks or jeans", the circular directed, advising against wearing caps, basketball jerseys, tank tops, and shorts to church.
Women were told to stick to dresses, long gowns, or collared blouses as against spaghetti-strap tops, tank tops, short skirts, skimpy shorts and sleeveless shirts with plunging necklines, the MLA stipulated.
German Pastor Jailed for Abortion Comments
From Canada Free Press:
Last week, a German court sentenced a 55-year old Lutheran pastor to one year in jail for "Volksverhetzung" (incitement of the people) because he compared the killing of the unborn in contemporary Germany to the holocaust.
Last week, a German court sentenced a 55-year old Lutheran pastor to one year in jail for "Volksverhetzung" (incitement of the people) because he compared the killing of the unborn in contemporary Germany to the holocaust.
German Pastor Jailed for Abortion Comments
From Canada Free Press:
Last week, a German court sentenced a 55-year old Lutheran pastor to one year in jail for "Volksverhetzung" (incitement of the people) because he compared the killing of the unborn in contemporary Germany to the holocaust.
Last week, a German court sentenced a 55-year old Lutheran pastor to one year in jail for "Volksverhetzung" (incitement of the people) because he compared the killing of the unborn in contemporary Germany to the holocaust.
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