My first role model.
Wednesday, February 27, 2008
Obama Crushes 'Audacity of Hope' for Disabled Americans and Their Families
ST. PETERSBURG, Florida, Feb. 27 /Christian Newswire/ -- In a presidential debate last night, Sen. Barack Obama, (D-Ill), said, for the second time this year, that he regretted supporting federal legislation aimed at saving the life of Terri Schiavo. He even suggested the legal efforts to stop Terri's death by dehydration and starvation constituted a "costly" action.
"We welcome the opportunity that Senator Obama has given us to once again strive for clarity regarding the death of our beloved Terri," her father Robert Schindler said. "However, we are very saddened by his remarks. Everyone with a disability, or who knows someone with a disability, should be outraged that a potential US president would so callously reject his own action taken in favor of life over death."
Terri's Foundation wishes to remind all Americans that the Senate gave unanimous consent to the effort to save Terri's life and that the vote was strongly bipartisan in the House. "As a country, we should all be distressed that doing the right thing suddenly becomes a 'mistake' when one poll later showed it to be unpopular," Schindler said. "That isn't leadership; it's pandering to popular prejudices."
"Is it so incredulous that a family had the 'audacity of hope' to believe its government would care about one profoundly disabled woman?" Schindler asked. "It is a shame that Senator Obama, who claims to embody 'hope,' is crushing it for the families of people with profound disabilities."
Terri was neither terminally ill, nor comatose. She was not on life support and only needed food and water to live. Persons with disabilities, no matter how serious, are persons with the Constitutional right to life.
"Highly visible public figures, especially those who may one day speak on behalf of all citizens, should not imply that some citizens are less worthy than others," added Schindler. "As President, would Barack Obama stand for all of us or just some of us?"
Christian Newswire
"We welcome the opportunity that Senator Obama has given us to once again strive for clarity regarding the death of our beloved Terri," her father Robert Schindler said. "However, we are very saddened by his remarks. Everyone with a disability, or who knows someone with a disability, should be outraged that a potential US president would so callously reject his own action taken in favor of life over death."
Terri's Foundation wishes to remind all Americans that the Senate gave unanimous consent to the effort to save Terri's life and that the vote was strongly bipartisan in the House. "As a country, we should all be distressed that doing the right thing suddenly becomes a 'mistake' when one poll later showed it to be unpopular," Schindler said. "That isn't leadership; it's pandering to popular prejudices."
"Is it so incredulous that a family had the 'audacity of hope' to believe its government would care about one profoundly disabled woman?" Schindler asked. "It is a shame that Senator Obama, who claims to embody 'hope,' is crushing it for the families of people with profound disabilities."
Terri was neither terminally ill, nor comatose. She was not on life support and only needed food and water to live. Persons with disabilities, no matter how serious, are persons with the Constitutional right to life.
"Highly visible public figures, especially those who may one day speak on behalf of all citizens, should not imply that some citizens are less worthy than others," added Schindler. "As President, would Barack Obama stand for all of us or just some of us?"
Christian Newswire
Tuesday, February 26, 2008
Leading US Religious Newswire Republishes Controversial Muhammad Cartoons
Lighten up guys, it's a freakin' cartoon.
Sunday, February 24, 2008
On the Samaritan Woman
On the Samaritan Woman
"God Thirsts for Our Faith and Our Love"
VATICAN CITY, FEB. 24, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.
* * *
Dear Brothers and Sisters,
On this Third Sunday of Lent the liturgy this year proposes one of the most beautiful and profound texts of the Bible: the dialogue between Jesus and the Samaritan woman (cf. John 4:5-42). St. Augustine, about whom I am saying a great deal in the Wednesday catecheses, was rightly fascinated by this story, and he gave a memorable commentary on it. It is impossible for a brief explanation of this passage of the Gospel to bring out its richness: It is necessary to read and meditate on it personally, identifying oneself with that woman, who, one day, like many others, went to draw water from the well, and found Jesus there, seated by it, "tired from the trip," in the noonday heat.
"Give me to drink," he said to her, surprising her: It was, in fact, entirely unusual for a Jew to speak to a Samaritan woman, especially a woman who was a stranger. But the woman's wonder was destined to grow: Jesus spoke of a "living water" able to quench thirst completely and become "a spring of water welling up to eternal life" in her; furthermore, he showed her that he knew about her personal life; he revealed that the hour had come to worship the one true God in spirit and in truth; and in the end he confided to her -- something incredibly rare -- that he was the Messiah.
All of this happened, beginning from the real and sensible experience of thirst. The theme of thirst runs through the whole of John's Gospel: from the meeting with the Samaritan woman, to the great prophecy during the feast of the Tabernacles (John 7:37-38), to the cross, when Jesus before he dies says, to fulfill Scripture: "I thirst" (John 19:28).
The thirst of Christ is an entranceway into the mystery of God, who made himself thirsty to refresh us, as he made himself poor to enrich us (cf. 2 Corinthians 8:9). Yes, God thirsts for our faith and our love. Like a good and merciful father he desires for us all possible good and this good is God himself. For her part the Samaritan woman represents the existential unhappiness of those who have not found what they are looking for: She had "five husbands" and is now living with a man; her coming and going to the well represents a repetitive and resigned life.
But everything changes for her that day, on account of her conversation with the Lord Jesus, who shakes her up so much that she leaves the water jar and runs to tell the people of the village: "Come and see a man who told me all that I ever did. Can this be the Christ" (John 4:28-29)?
Dear brothers and sisters, let us too open our hearts to the confident hearing of the word of God to meet, like the Samaritan woman, Jesus, who reveals his love to us and says to us: The Messiah, your Savior, "It is I, who speak to you" (John 4:26). May Mary, first and perfect disciple of Christ, obtain this gift for us.
[After the Angelus, the Pope said the following in Italian:]
Recent floods have devastated large areas of the coast of Ecuador, causing very grave damage, which adds to the damage caused by the eruption of Tungurahua. As I entrust the victims of this calamity to the Lord, I express my personal nearness to those who are experiencing times of anxiety and tribulation and I invite all to a fraternal solidarity, so that the people of these areas can return as soon as possible to the normalcy of daily life.
Next Saturday, March 1, at 5 p.m., in the Paul VI Hall, I will preside at the Marian vigil of the university students of Rome. Students of other European and American countries will participate in it by radio and television links. We will invoke the intercession of Mary Seat of Wisdom for Christian hope to support the building of a civilization of love on these two continents and in the whole world. My dear university student friends, I expect to see many of you!
[Translation by Joseph G. Trabbic]
[The Holy Father said in English:]
I would like to extend a cordial invitation to Catholics throughout the world to support, by their prayers and their presence, the 49th International Eucharistic Congress to be celebrated in Quebec City from 15-22 June 2008.
I welcome all the English-speaking pilgrims and visitors present at today's Angelus. As we continue our Lenten journey may our resolve to follow closely the path of Jesus be strengthened through prayer, forgiveness, fasting and assistance to those in need. I trust your visit to Rome will increase your understanding of the faith and deepen your love of the universal Church. Upon all of you and your dear ones, I gladly invoke the strength and peace of Christ the Lord.
© Copyright 2008 -- Libreria Editrice Vaticana
"God Thirsts for Our Faith and Our Love"
VATICAN CITY, FEB. 24, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.
* * *
Dear Brothers and Sisters,
On this Third Sunday of Lent the liturgy this year proposes one of the most beautiful and profound texts of the Bible: the dialogue between Jesus and the Samaritan woman (cf. John 4:5-42). St. Augustine, about whom I am saying a great deal in the Wednesday catecheses, was rightly fascinated by this story, and he gave a memorable commentary on it. It is impossible for a brief explanation of this passage of the Gospel to bring out its richness: It is necessary to read and meditate on it personally, identifying oneself with that woman, who, one day, like many others, went to draw water from the well, and found Jesus there, seated by it, "tired from the trip," in the noonday heat.
"Give me to drink," he said to her, surprising her: It was, in fact, entirely unusual for a Jew to speak to a Samaritan woman, especially a woman who was a stranger. But the woman's wonder was destined to grow: Jesus spoke of a "living water" able to quench thirst completely and become "a spring of water welling up to eternal life" in her; furthermore, he showed her that he knew about her personal life; he revealed that the hour had come to worship the one true God in spirit and in truth; and in the end he confided to her -- something incredibly rare -- that he was the Messiah.
All of this happened, beginning from the real and sensible experience of thirst. The theme of thirst runs through the whole of John's Gospel: from the meeting with the Samaritan woman, to the great prophecy during the feast of the Tabernacles (John 7:37-38), to the cross, when Jesus before he dies says, to fulfill Scripture: "I thirst" (John 19:28).
The thirst of Christ is an entranceway into the mystery of God, who made himself thirsty to refresh us, as he made himself poor to enrich us (cf. 2 Corinthians 8:9). Yes, God thirsts for our faith and our love. Like a good and merciful father he desires for us all possible good and this good is God himself. For her part the Samaritan woman represents the existential unhappiness of those who have not found what they are looking for: She had "five husbands" and is now living with a man; her coming and going to the well represents a repetitive and resigned life.
But everything changes for her that day, on account of her conversation with the Lord Jesus, who shakes her up so much that she leaves the water jar and runs to tell the people of the village: "Come and see a man who told me all that I ever did. Can this be the Christ" (John 4:28-29)?
Dear brothers and sisters, let us too open our hearts to the confident hearing of the word of God to meet, like the Samaritan woman, Jesus, who reveals his love to us and says to us: The Messiah, your Savior, "It is I, who speak to you" (John 4:26). May Mary, first and perfect disciple of Christ, obtain this gift for us.
[After the Angelus, the Pope said the following in Italian:]
Recent floods have devastated large areas of the coast of Ecuador, causing very grave damage, which adds to the damage caused by the eruption of Tungurahua. As I entrust the victims of this calamity to the Lord, I express my personal nearness to those who are experiencing times of anxiety and tribulation and I invite all to a fraternal solidarity, so that the people of these areas can return as soon as possible to the normalcy of daily life.
Next Saturday, March 1, at 5 p.m., in the Paul VI Hall, I will preside at the Marian vigil of the university students of Rome. Students of other European and American countries will participate in it by radio and television links. We will invoke the intercession of Mary Seat of Wisdom for Christian hope to support the building of a civilization of love on these two continents and in the whole world. My dear university student friends, I expect to see many of you!
[Translation by Joseph G. Trabbic]
[The Holy Father said in English:]
I would like to extend a cordial invitation to Catholics throughout the world to support, by their prayers and their presence, the 49th International Eucharistic Congress to be celebrated in Quebec City from 15-22 June 2008.
I welcome all the English-speaking pilgrims and visitors present at today's Angelus. As we continue our Lenten journey may our resolve to follow closely the path of Jesus be strengthened through prayer, forgiveness, fasting and assistance to those in need. I trust your visit to Rome will increase your understanding of the faith and deepen your love of the universal Church. Upon all of you and your dear ones, I gladly invoke the strength and peace of Christ the Lord.
© Copyright 2008 -- Libreria Editrice Vaticana
Friday, February 22, 2008
They'll be educating fewer heretics
The Living Church
Seabury-Western Suspends Recruitment, Admissions
Posted on: February 21, 2008
The Very Rev. Gary R. Hall, dean and president of Seabury-Western Theological Seminary, has announced that the school will “suspend recruitment and admissions to all degree and certificate programs” while it considers its future.
“We believe that the church does not need Seabury in its present form,” Dean Hall wrote. “There are a number of other schools who do what we have traditionally done as well as we do. But we also believe that the church very much needs a seminary animated by and organized around a new vision of theological educationone that is centered in a vision of baptism and its implications for the whole church, one that is flexible and adaptive and collaborative in nature.”
The decision to suspend recruitment and admissions was made following a meeting earlier this week of the board of trustees. The board approved a resolution calling on Dean Hall to develop “a detailed plan for the future operation of Seabury, including a financial plan that brings expenses in line with revenues” by its next meeting
The seminary has been running deficit budgets for the better part of 20 years, according to Elizabeth Butler, vice president for advancement and administration. Classes during the current term, which ends in May, will not be affected, but no classes have been scheduled for the term to begin in September. Layoffs of faculty and staff have not been ruled out as part of the reorganization, Ms. Butler said.
“The board has made a really courageous decision which recognizes that the church doesn’t need us as Seabury is currently configured,” she told The Living Church. “We are not clear what will be offered in the fall and since we aren’t clear, we have decided not to say anything.”
Seabury is interested in developing a partnership with either another academic institution or a church organization. Ms. Butler said it was unlikely that the trustees would decide to reopen the seminary as an independent, three-year residential educational institution after the reorganization. The trustees are scheduled to meet again in May, but Ms. Butler said a special meeting is likely to be held in April. The school hopes to unveil its reorganization plan after the regularly scheduled board meeting in May.
Seabury employs eight faculty members, although not all are considered full-time employees. There are 50 students currently enrolled in the seminary’s three-year residential program, Ms. Butler said. An additional 25 students are enrolled in the doctor of ministry program. Existing students in the doctoral program will be allowed to continue, but no new students will be accepted for that program.
Steve Waring
Seabury-Western Suspends Recruitment, Admissions
Posted on: February 21, 2008
The Very Rev. Gary R. Hall, dean and president of Seabury-Western Theological Seminary, has announced that the school will “suspend recruitment and admissions to all degree and certificate programs” while it considers its future.
“We believe that the church does not need Seabury in its present form,” Dean Hall wrote. “There are a number of other schools who do what we have traditionally done as well as we do. But we also believe that the church very much needs a seminary animated by and organized around a new vision of theological educationone that is centered in a vision of baptism and its implications for the whole church, one that is flexible and adaptive and collaborative in nature.”
The decision to suspend recruitment and admissions was made following a meeting earlier this week of the board of trustees. The board approved a resolution calling on Dean Hall to develop “a detailed plan for the future operation of Seabury, including a financial plan that brings expenses in line with revenues” by its next meeting
The seminary has been running deficit budgets for the better part of 20 years, according to Elizabeth Butler, vice president for advancement and administration. Classes during the current term, which ends in May, will not be affected, but no classes have been scheduled for the term to begin in September. Layoffs of faculty and staff have not been ruled out as part of the reorganization, Ms. Butler said.
“The board has made a really courageous decision which recognizes that the church doesn’t need us as Seabury is currently configured,” she told The Living Church. “We are not clear what will be offered in the fall and since we aren’t clear, we have decided not to say anything.”
Seabury is interested in developing a partnership with either another academic institution or a church organization. Ms. Butler said it was unlikely that the trustees would decide to reopen the seminary as an independent, three-year residential educational institution after the reorganization. The trustees are scheduled to meet again in May, but Ms. Butler said a special meeting is likely to be held in April. The school hopes to unveil its reorganization plan after the regularly scheduled board meeting in May.
Seabury employs eight faculty members, although not all are considered full-time employees. There are 50 students currently enrolled in the seminary’s three-year residential program, Ms. Butler said. An additional 25 students are enrolled in the doctor of ministry program. Existing students in the doctoral program will be allowed to continue, but no new students will be accepted for that program.
Steve Waring
It's a mad, mad (church?)
To Whom it may concern:
Send lawyers, guns and money. All is well!
The super most more reverend than you are KJS
Send lawyers, guns and money. All is well!
The super most more reverend than you are KJS
All is well...on Nashotah!
Seabury-Western ceases residential MDiv program
Seabury-Western Theological Seminary, one of 11 accredited seminaries in the Episcopal Church, has decided to stop offering a residential Masters of Divinity degree, and to enter a period of discernment about its future.
The letter sent by the Very Rev. Gary R. Hall, Ph. D, dean of Seabury-Western, follows.
February 20, 2008
To The Seabury Community
The Board of Trustees of Seabury-Western Theological Seminary spent two days at its regular February meeting in discussion of the immediate opportunities and challenges before the seminary. There are, first, enormously creative opportunities facing seminaries today. Many areas of the church are developing new ways both of doing and preparing for ministry. And multiple church groups continue to call for a new range of educational services from our institutions of theological education: continuing education for clergy, lay education, distance learning, and consulting services for congregations and dioceses.
At the same time, all the seminaries of the Episcopal Church face real economic and missional challenges. The stand-alone residential model developed in the nineteenth century is becoming unsustainable for most of our institutions. Bishops, congregations, and seminarians have fewer resources to allot to the education of seminarians. And the cost of theological education has
resulted in an unprecedented level of student debt.
Like many other Episcopal Church institutions, over the past two decades Seabury has both confronted and thought hard about how it can adapt to the challenges and opportunities of the present moment. We have come to the realization that we cannot continue to operate as we have in the past and that there is both loss and good news in that. We believe that the church does not need Seabury in its present form; there are a number of other schools who do what we have traditionally done as well as we do. But we also believe that the church very much needs a seminary animated by and organized around a new vision of theological education-one that is centered in a vision of Baptism and its implications for the whole church, one which is flexible and adaptive and collaborative in nature. We are committed to Seabury's historic and ongoing ministry as a vital center of theological education, reflection, and congregational study. We are enthusiastic about the prospect of doing this in a new and, we hope, more economically feasible and pedagogically innovative way. At its heart, Seabury will always be a school in service of the mission of God as proclaimed and enacted in the life, death, and resurrection of Jesus Christ.
At our regular February meeting, the Board adopted the following resolution:
The Board, having heard a report by the Dean as to the state of Seabury and the rapidly changing and expanding needs for theological education in the Episcopal Church, and being deeply mindful of its mission responsibilities for the operation of the seminary, and the uses of the seminary's resources, hereby resolves:
1. The Dean is directed to prepare and present to the Board, on or before the next scheduled meeting, a detailed plan for the future operation of Seabury, including a financial plan that brings expenses in line with revenues. The report will also include recommendations for the immediate future of current programs.
2. The Dean will be assisted in developing the plan by a Planning Committee to be made up of eight members, of whom six will be officers and/or trustees, who will be named by the Dean and Board Chair, and two will be faculty members named by the faculty. Should the faculty not choose its representatives on or before Monday, February 25, 2008, the Dean may make the appointments as he deems necessary.
3. In developing the plan, the Dean or his designees may explore potential partnerships with appropriate institutions.
4. The Dean and the Planning Committee may hire consultants they deem necessary to assist them in their deliberations.
After consultation with the faculty, students, and staff, the Planning Committee met on Tuesday, February 19, 2008. The Planning Committee asked the board's Executive Committee to clarify its understanding of the long-range educational mission of Seabury, and it proposed two resolutions which the Executive Committee passed in the following form on Wednesday, February 20, 2008:
The Executive Committee affirms that Seabury will no longer offer the M.Div. as a freestanding 3-year residential program. This does not preclude offering the M.Div. in other formats.
The Executive Committee accepts the 3 following recommendations of the Planning Committee:
1. That Seabury will immediately suspend recruitment and admissions to all degree and certificate programs in this time of discernment.
2. That Seabury will enable all current D.Min. students to complete their programs.
3. That Seabury will assist all current M.Div., MTS, MA, and certificate students to find alternative arrangements for the completion of their programs as may be required.
The Planning Committee will continue its schedule of weekly meetings so that it can produce a financial and programmatic plan in time for a special board meeting to be called in April. In the meantime, Seabury's administration is at work talking with potential partner institutions both to enable the school to move forward in the future and to enable all those affected by these decisions to make the transitions they may be required to make as plans emerge.
Our hearts and minds are filled with a multitude of emotions. At the center of our immediate concern is the well being of our students, faculty and staff. Accordingly, most of our energies are focused on the internal community at this time, however, we will be informing our alumni/ae, donors, and the wider church within the next several days. Please keep us in your thoughts and prayers as we move into this new understanding of our mission.
Seabury-Western Theological Seminary, one of 11 accredited seminaries in the Episcopal Church, has decided to stop offering a residential Masters of Divinity degree, and to enter a period of discernment about its future.
The letter sent by the Very Rev. Gary R. Hall, Ph. D, dean of Seabury-Western, follows.
February 20, 2008
To The Seabury Community
The Board of Trustees of Seabury-Western Theological Seminary spent two days at its regular February meeting in discussion of the immediate opportunities and challenges before the seminary. There are, first, enormously creative opportunities facing seminaries today. Many areas of the church are developing new ways both of doing and preparing for ministry. And multiple church groups continue to call for a new range of educational services from our institutions of theological education: continuing education for clergy, lay education, distance learning, and consulting services for congregations and dioceses.
At the same time, all the seminaries of the Episcopal Church face real economic and missional challenges. The stand-alone residential model developed in the nineteenth century is becoming unsustainable for most of our institutions. Bishops, congregations, and seminarians have fewer resources to allot to the education of seminarians. And the cost of theological education has
resulted in an unprecedented level of student debt.
Like many other Episcopal Church institutions, over the past two decades Seabury has both confronted and thought hard about how it can adapt to the challenges and opportunities of the present moment. We have come to the realization that we cannot continue to operate as we have in the past and that there is both loss and good news in that. We believe that the church does not need Seabury in its present form; there are a number of other schools who do what we have traditionally done as well as we do. But we also believe that the church very much needs a seminary animated by and organized around a new vision of theological education-one that is centered in a vision of Baptism and its implications for the whole church, one which is flexible and adaptive and collaborative in nature. We are committed to Seabury's historic and ongoing ministry as a vital center of theological education, reflection, and congregational study. We are enthusiastic about the prospect of doing this in a new and, we hope, more economically feasible and pedagogically innovative way. At its heart, Seabury will always be a school in service of the mission of God as proclaimed and enacted in the life, death, and resurrection of Jesus Christ.
At our regular February meeting, the Board adopted the following resolution:
The Board, having heard a report by the Dean as to the state of Seabury and the rapidly changing and expanding needs for theological education in the Episcopal Church, and being deeply mindful of its mission responsibilities for the operation of the seminary, and the uses of the seminary's resources, hereby resolves:
1. The Dean is directed to prepare and present to the Board, on or before the next scheduled meeting, a detailed plan for the future operation of Seabury, including a financial plan that brings expenses in line with revenues. The report will also include recommendations for the immediate future of current programs.
2. The Dean will be assisted in developing the plan by a Planning Committee to be made up of eight members, of whom six will be officers and/or trustees, who will be named by the Dean and Board Chair, and two will be faculty members named by the faculty. Should the faculty not choose its representatives on or before Monday, February 25, 2008, the Dean may make the appointments as he deems necessary.
3. In developing the plan, the Dean or his designees may explore potential partnerships with appropriate institutions.
4. The Dean and the Planning Committee may hire consultants they deem necessary to assist them in their deliberations.
After consultation with the faculty, students, and staff, the Planning Committee met on Tuesday, February 19, 2008. The Planning Committee asked the board's Executive Committee to clarify its understanding of the long-range educational mission of Seabury, and it proposed two resolutions which the Executive Committee passed in the following form on Wednesday, February 20, 2008:
The Executive Committee affirms that Seabury will no longer offer the M.Div. as a freestanding 3-year residential program. This does not preclude offering the M.Div. in other formats.
The Executive Committee accepts the 3 following recommendations of the Planning Committee:
1. That Seabury will immediately suspend recruitment and admissions to all degree and certificate programs in this time of discernment.
2. That Seabury will enable all current D.Min. students to complete their programs.
3. That Seabury will assist all current M.Div., MTS, MA, and certificate students to find alternative arrangements for the completion of their programs as may be required.
The Planning Committee will continue its schedule of weekly meetings so that it can produce a financial and programmatic plan in time for a special board meeting to be called in April. In the meantime, Seabury's administration is at work talking with potential partner institutions both to enable the school to move forward in the future and to enable all those affected by these decisions to make the transitions they may be required to make as plans emerge.
Our hearts and minds are filled with a multitude of emotions. At the center of our immediate concern is the well being of our students, faculty and staff. Accordingly, most of our energies are focused on the internal community at this time, however, we will be informing our alumni/ae, donors, and the wider church within the next several days. Please keep us in your thoughts and prayers as we move into this new understanding of our mission.
Sunday, February 17, 2008
On Being Transfigured
"To Enter Into Life It Is Necessary to Listen to Jesus"
VATICAN CITY, FEB. 17, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.* * *
Dear Brothers and Sisters,
Yesterday, the spiritual exercises concluded here in the apostolic palace. As happens every year this retreat saw the Pope and his co-workers in the Roman Curia united in prayer and meditation. I thank those who were near to us spiritually: May the Lord give them recompense for their generosity.
Today, the Second Sunday of Lent, continuing along the way of penitence, the liturgy, after having presented the Gospel of Jesus' temptations in the desert last Sunday, invites us to reflect on the extraordinary event of the transfiguration on the mountain. Considered together, both episodes anticipate the paschal mystery: Jesus' struggle with the tempter is the prelude to the great final duel of the passion, while the light of his transfigured body anticipates the glory of the resurrection.
On the one hand we see Jesus fully man: He even shares temptation with us. On the other hand, we contemplate the Son of God: He divinizes our humanity. In this way we can say that these two Sundays act as pillars upon which rest the whole edifice of Lent right up to Easter, and, indeed, the whole structure of Christian life, which essentially consists in the paschal dynamism -- from death to life.
Mountains -- like Tabor and Sinai -- are the place of nearness to God. In relation to daily existence, the mountain is the elevated space where the pure air of creation is breathed. It is the place of prayer, where one is in the presence of the Lord, as were Moses and Elijah, who appeared alongside the transfigured Jesus and spoke to him of the "exodus" that awaited him in Jerusalem, that is, his Passover.
The transfiguration is an event of prayer: Praying, Jesus is immersed in God, he is united intimately to him, he adheres with his human will to the Father's will of love, and in this way light invades him and the truth of his being appears visibly: He is God, light from light. Even his robes become white and luminous. This makes one think of baptism, of the white robes worn by the neophytes. Those who are reborn in baptism are clothed in light, anticipating heavenly existence, which the Book of Revelation represents with the symbol of white robes (cf. Revelation 7:9,13).
This is the crucial point: The Transfiguration is an anticipation of the Resurrection, but this presupposes death. Jesus manifests his glory to the apostles so that they have the strength to face the scandal of the cross and understand that it is necessary to pass through many tribulations to reach the kingdom of God. The voice of the Father, which resounds from on high, proclaims Jesus as his beloved Son, as in the baptism in the Jordan, adding: "Listen to him" (Matthew 17:5). To enter into life it is necessary to listen to Jesus, to follow him along the way of the cross, carrying, like him, the hope of the resurrection in our heart. "Spe salvi," saved in hope. Today we can say: "Transfigured in hope."
Turning now in prayer to Mary, we recognize in her the human creature interiorly transfigured by the grace of Christ, and we entrust ourselves to her guidance to continue in the journey of Lent with faith.
[After the Angelus, the Holy Father said the following in Italian:]
I am following with concern the persistent manifestations of tension in Lebanon. For almost three months the country has not been able to appoint a head of state. The efforts to calm the crisis and the support offered by numerous high-profile members of the international community, even if they have not yet achieved anything, demonstrate the intention to identify a president who will be a president for all Lebanese and in this way create a basis for overcoming the existing divisions. Unfortunately, reasons for worry are not lacking, above all because of the strange verbal violence and because of those who put their trust in force of arms and in the physical elimination of adversaries.
Together with the Maronite patriarch and all the Lebanese bishops, I ask you to join with my supplication of Our Lady of Lebanon, that she encourage the citizens of that dear nation, and the politicians in particular, to work without ceasing for reconciliation, for a truly sincere dialogue, for peaceful co-existence and for the good of a homeland deeply felt as common.
[Translation by Joseph G. Trabbic]
[The Holy Father said in English:]
I greet all the English-speaking visitors present at today's Angelus, especially the group of pilgrims from Saint Ansgar's Cathedral in Copenhagen. I pray that your visit to Rome may strengthen your faith and deepen your love for Jesus Christ, our Lord and Saviour. In this Sunday's Gospel, we hear how Jesus was transfigured in the presence of his three closest followers, Peter, James and John. They were granted a glimpse of Christ in glory, and they heard the voice of the Father urging them to listen to his beloved Son. As we continue our Lenten journey, we renew our resolve to listen attentively to the Son of God, and we draw comfort and hope from the revelation of his glory. Upon all of you here today, and upon your families and loved ones at home, I invoke God's abundant blessings.
© Copyright 2008 -- Libreria Editrice Vaticana
VATICAN CITY, FEB. 17, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.* * *
Dear Brothers and Sisters,
Yesterday, the spiritual exercises concluded here in the apostolic palace. As happens every year this retreat saw the Pope and his co-workers in the Roman Curia united in prayer and meditation. I thank those who were near to us spiritually: May the Lord give them recompense for their generosity.
Today, the Second Sunday of Lent, continuing along the way of penitence, the liturgy, after having presented the Gospel of Jesus' temptations in the desert last Sunday, invites us to reflect on the extraordinary event of the transfiguration on the mountain. Considered together, both episodes anticipate the paschal mystery: Jesus' struggle with the tempter is the prelude to the great final duel of the passion, while the light of his transfigured body anticipates the glory of the resurrection.
On the one hand we see Jesus fully man: He even shares temptation with us. On the other hand, we contemplate the Son of God: He divinizes our humanity. In this way we can say that these two Sundays act as pillars upon which rest the whole edifice of Lent right up to Easter, and, indeed, the whole structure of Christian life, which essentially consists in the paschal dynamism -- from death to life.
Mountains -- like Tabor and Sinai -- are the place of nearness to God. In relation to daily existence, the mountain is the elevated space where the pure air of creation is breathed. It is the place of prayer, where one is in the presence of the Lord, as were Moses and Elijah, who appeared alongside the transfigured Jesus and spoke to him of the "exodus" that awaited him in Jerusalem, that is, his Passover.
The transfiguration is an event of prayer: Praying, Jesus is immersed in God, he is united intimately to him, he adheres with his human will to the Father's will of love, and in this way light invades him and the truth of his being appears visibly: He is God, light from light. Even his robes become white and luminous. This makes one think of baptism, of the white robes worn by the neophytes. Those who are reborn in baptism are clothed in light, anticipating heavenly existence, which the Book of Revelation represents with the symbol of white robes (cf. Revelation 7:9,13).
This is the crucial point: The Transfiguration is an anticipation of the Resurrection, but this presupposes death. Jesus manifests his glory to the apostles so that they have the strength to face the scandal of the cross and understand that it is necessary to pass through many tribulations to reach the kingdom of God. The voice of the Father, which resounds from on high, proclaims Jesus as his beloved Son, as in the baptism in the Jordan, adding: "Listen to him" (Matthew 17:5). To enter into life it is necessary to listen to Jesus, to follow him along the way of the cross, carrying, like him, the hope of the resurrection in our heart. "Spe salvi," saved in hope. Today we can say: "Transfigured in hope."
Turning now in prayer to Mary, we recognize in her the human creature interiorly transfigured by the grace of Christ, and we entrust ourselves to her guidance to continue in the journey of Lent with faith.
[After the Angelus, the Holy Father said the following in Italian:]
I am following with concern the persistent manifestations of tension in Lebanon. For almost three months the country has not been able to appoint a head of state. The efforts to calm the crisis and the support offered by numerous high-profile members of the international community, even if they have not yet achieved anything, demonstrate the intention to identify a president who will be a president for all Lebanese and in this way create a basis for overcoming the existing divisions. Unfortunately, reasons for worry are not lacking, above all because of the strange verbal violence and because of those who put their trust in force of arms and in the physical elimination of adversaries.
Together with the Maronite patriarch and all the Lebanese bishops, I ask you to join with my supplication of Our Lady of Lebanon, that she encourage the citizens of that dear nation, and the politicians in particular, to work without ceasing for reconciliation, for a truly sincere dialogue, for peaceful co-existence and for the good of a homeland deeply felt as common.
[Translation by Joseph G. Trabbic]
[The Holy Father said in English:]
I greet all the English-speaking visitors present at today's Angelus, especially the group of pilgrims from Saint Ansgar's Cathedral in Copenhagen. I pray that your visit to Rome may strengthen your faith and deepen your love for Jesus Christ, our Lord and Saviour. In this Sunday's Gospel, we hear how Jesus was transfigured in the presence of his three closest followers, Peter, James and John. They were granted a glimpse of Christ in glory, and they heard the voice of the Father urging them to listen to his beloved Son. As we continue our Lenten journey, we renew our resolve to listen attentively to the Son of God, and we draw comfort and hope from the revelation of his glory. Upon all of you here today, and upon your families and loved ones at home, I invoke God's abundant blessings.
© Copyright 2008 -- Libreria Editrice Vaticana
5 Anglican primates to boycott Lambeth
LONDON, Feb. 17 (UPI) -- Five Anglican primates from Africa and South America have announced that they will boycott the 2008 Lambeth Conference in Britain.
Archbishops Peter Akinola of Nigeria, Emmanuel Kolini of Rwanda, Benjamin Nzimbi of Kenya, Henry Orombi of Uganda and Gregory Venables of the Southern Cone said they could not attend more
Archbishops Peter Akinola of Nigeria, Emmanuel Kolini of Rwanda, Benjamin Nzimbi of Kenya, Henry Orombi of Uganda and Gregory Venables of the Southern Cone said they could not attend more
Thursday, February 14, 2008
Orthodox prelate says 'liberal Christianity' threat to church unity
Geneva (ENI). A senior Russian Orthodox Church bishop has criticised suggestions by the Archbishop of Canterbury Rowan Williams that some aspects of Islamic law should be recognised in the British legal system, as representing a "politically correct" Christianity. "It is not our task to defend Sharia law, or to commend alternative lifestyles or to promote secular values. Our holy mission is to preach what Christ preached," said Bishop Hilarion of Vienna and Austria, the representative of the Russian Orthodox Church to the European institutions. [368 words, ENI-08-0128]
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Friday, February 08, 2008
Satan Exists, and Christ Defeated Him
Gospel Commentary for 1st Sunday of Lent
By Father Raniero Cantalamessa, OFM CapVATICAN CITY, FEB. 8, 2008 (Zenit.org.- Demons, Satanism and other related phenomena are quite topical today, and they disturb a great part of our society.
Our technological and industrialized world is filled with magicians, wizards, occultism, spiritualism, fortune tellers, spell trafficking, amulets, as well as very real Satanic sects. Chased away from the door, the devil has come in through the window. Chased away by the faith, he has returned by way of superstition.
The episode of Jesus' temptations in the desert that is read on the First Sunday of Lent helps us to have some clarity on this subject. First of all, do demons exist? That is, does the word "demon" truly indicate some personal being with intelligence and will, or is it simply a symbol, a manner of speaking that refers to the sum of the world's moral evil, the collective unconscious, collective alienation, etc.?
Many intellectuals do not believe in demons in the first sense. But it must be noted that many great writers, such as Goethe and Dostoyevsky, took Satan's existence very seriously. Baudelaire, who was certainly no angel, said that "the demon's greatest trick is to make people believe that he does not exist."
The principal proof of the existence of demons in the Gospels is not the numerous healings of possessed people, since ancient beliefs about the origins of certain maladies may have had some influence on the interpretation of these happenings. The proof is Jesus' temptation by the demon in the desert. The many saints who in their lives battled against the prince of darkness are also proof. They are not like "Don Quixote," tilting at windmills. On the contrary, they were very down-to-earth, psychologically healthy people.
If many people find belief in demons absurd, it is because they take their beliefs from books, they pass their lives in libraries and at desks; but demons are not interested in books, they are interested in persons, especially, and precisely, saints.
How could a person know anything about Satan if he has never encountered the reality of Satan, but only the idea of Satan in cultural, religious and ethnological traditions? They treat this question with great certainty and a feeling of superiority, doing away with it all as so much "medieval obscurantism."
But it is a false certainty. It is like someone who brags about not being afraid of lions and proves this by pointing out that he has seen many paintings and pictures of lions and was never frightened by them. On the other hand, it is entirely normal and consistent for those who do not believe in God to not believe in the devil. It would be quite tragic for someone who did not believe in God to believe in the devil!
Yet the most important thing that the Christian faith has to tell us is not that demons exist, but that Christ has defeated them. For Christians, Christ and demons are not two equal, but rather contrary principles, as certain dualistic religions believe to be the case with good and evil. Jesus is the only Lord; Satan is only a creature "gone bad." If power over men is given to Satan, it is because men have the possibility of freely choosing sides and also to keep them from being too proud (cf. 2 Corinthians 12:7), believing themselves to be self-sufficient and without need of any redeemer. "Old Satan is crazy," goes an African-American spiritual. "He shot me to destroy my soul, but missed and destroyed my sin instead."
With Christ we have nothing to fear. Nothing and no one can do us ill, unless we ourselves allow it. Satan, said an ancient Father of the Church, after Christ's coming, is like a dog chained up in the barnyard: He can bark and lunge as much as he wants, but if we don't go near him, he cannot harm us.
In the desert Jesus freed himself from Satan to free us! This is the joyous news with which we begin our Lenten journey toward Easter.
[Translation by Joseph G. Trabbic]
* * *
Father Raniero Cantalamessa is the Pontifical Household preacher. The readings for this Sunday are Genesis 2:7-9; 3:1-7; Romans 5:12-19; Matthew 4:1-11.
email this article: http://www.zenit.org/article-21719?l=english
By Father Raniero Cantalamessa, OFM CapVATICAN CITY, FEB. 8, 2008 (Zenit.org.- Demons, Satanism and other related phenomena are quite topical today, and they disturb a great part of our society.
Our technological and industrialized world is filled with magicians, wizards, occultism, spiritualism, fortune tellers, spell trafficking, amulets, as well as very real Satanic sects. Chased away from the door, the devil has come in through the window. Chased away by the faith, he has returned by way of superstition.
The episode of Jesus' temptations in the desert that is read on the First Sunday of Lent helps us to have some clarity on this subject. First of all, do demons exist? That is, does the word "demon" truly indicate some personal being with intelligence and will, or is it simply a symbol, a manner of speaking that refers to the sum of the world's moral evil, the collective unconscious, collective alienation, etc.?
Many intellectuals do not believe in demons in the first sense. But it must be noted that many great writers, such as Goethe and Dostoyevsky, took Satan's existence very seriously. Baudelaire, who was certainly no angel, said that "the demon's greatest trick is to make people believe that he does not exist."
The principal proof of the existence of demons in the Gospels is not the numerous healings of possessed people, since ancient beliefs about the origins of certain maladies may have had some influence on the interpretation of these happenings. The proof is Jesus' temptation by the demon in the desert. The many saints who in their lives battled against the prince of darkness are also proof. They are not like "Don Quixote," tilting at windmills. On the contrary, they were very down-to-earth, psychologically healthy people.
If many people find belief in demons absurd, it is because they take their beliefs from books, they pass their lives in libraries and at desks; but demons are not interested in books, they are interested in persons, especially, and precisely, saints.
How could a person know anything about Satan if he has never encountered the reality of Satan, but only the idea of Satan in cultural, religious and ethnological traditions? They treat this question with great certainty and a feeling of superiority, doing away with it all as so much "medieval obscurantism."
But it is a false certainty. It is like someone who brags about not being afraid of lions and proves this by pointing out that he has seen many paintings and pictures of lions and was never frightened by them. On the other hand, it is entirely normal and consistent for those who do not believe in God to not believe in the devil. It would be quite tragic for someone who did not believe in God to believe in the devil!
Yet the most important thing that the Christian faith has to tell us is not that demons exist, but that Christ has defeated them. For Christians, Christ and demons are not two equal, but rather contrary principles, as certain dualistic religions believe to be the case with good and evil. Jesus is the only Lord; Satan is only a creature "gone bad." If power over men is given to Satan, it is because men have the possibility of freely choosing sides and also to keep them from being too proud (cf. 2 Corinthians 12:7), believing themselves to be self-sufficient and without need of any redeemer. "Old Satan is crazy," goes an African-American spiritual. "He shot me to destroy my soul, but missed and destroyed my sin instead."
With Christ we have nothing to fear. Nothing and no one can do us ill, unless we ourselves allow it. Satan, said an ancient Father of the Church, after Christ's coming, is like a dog chained up in the barnyard: He can bark and lunge as much as he wants, but if we don't go near him, he cannot harm us.
In the desert Jesus freed himself from Satan to free us! This is the joyous news with which we begin our Lenten journey toward Easter.
[Translation by Joseph G. Trabbic]
* * *
Father Raniero Cantalamessa is the Pontifical Household preacher. The readings for this Sunday are Genesis 2:7-9; 3:1-7; Romans 5:12-19; Matthew 4:1-11.
email this article: http://www.zenit.org/article-21719?l=english
Religious leaders say they must share blame for Kenya's woes
Nairobi (ENI). Religious leaders from different faiths have said they share culpability for Kenya's calamitous state of affairs and they have ended a national day of prayer with call to all for a new beginning in the east African country. "We religious leaders equally accept we share the blame. We have demonstrated partisan values, where it called for national interests," the leaders said in statement issued at national prayers held on 8 February by the Inter-Religious Forum, which bring together Christians, Muslims and Hindu. "We are therefore calling on Kenya to a new beginning." [538 words, ENI-08-0111]
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Anglican leader's Sharia comments stir furious British response
Canterbury, England (ENI). A suggestion by the Archbishop of Canterbury, Rowan Williams, that certain aspects of Islamic Sharia law be incorporated into the British legal system has triggered a political fury and a heated debate on religious tolerance. The archbishop, who is the leader of the worldwide Anglican Communion, made his comments first on the BBC radio programme The World at One on 7 January and then expanded on them later in the day during a lecture at the Temple Festival Series in London. His suggestion was that a small portion of Sharia, which itself is a portion of Islamic law based on text in the Qu'ran but which is not codified, could be incorporated into British law. [689 words, ENI-08-0107]
Ecumenical News International
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CH - 1211 Geneva 2
Switzerland
Ecumenical News International
PO Box 2100
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Wednesday, February 06, 2008
Sunday, February 03, 2008
Three more AMiA bishops consecrated
By: Ed Beavan.
THREE more bishops have been consecrated into the Anglican Mission in the Americas (AMiA), the ‘alternative province’ set up in North America for disaffected traditonalists who reject the leadership of the American Episcopal Church, particularly their liberal stance on homosexuality.
American priests Terrel Glynn, John Miller and Philip Jones were consecrated bishops into the Church of Rwanda in a ceremony at AMiA’s winter conference in Dallas, Texas, which was attended by Archbishop Emmanuel Kolini of Rwanda and Justice Akrofi, the Archbishop of West Africa.
The consecrations bring the number of AMiA bishops in the Rwandan House to seven, overseeing a total of 133 congregations, with a further 62 in the pipeline.
Other bishops taking part in the consecration were Common Cause bishops Martyn Minns and David Anderson of the Convocation of Anglicans in North America (CANA), Bishops Bill Atwood and Bill Murdoch who were ordained into the Church of Kenya last year, and Bishop John Guernsey of Uganda.
Bishop Chuck Murphy, Chairman of AMiA, preached during the consecration service and said there was an urgent need for more missionary bishops, as a ‘Second Reformation’ had begun, and he praised the Rwandan bishops for their role in helping to establish the new grouping.
He said: “We need more missionary bishops to step into the next level of growth. “The critical factor, the God-given vision of this remarkable vision, comes from the Rwandan House of Bishops and their willingness to stand up and be a part of us from the beginning.
“They broke with convention in the early days and pioneered a way forward in mission unheard of Anglican circles.”
The service was also attended by Bishop Sandy Millar, former Vicar of Holy Trinity, Brompton, and an Assistant Bishop in the Province of Uganda, who gave an address on his experiences of evangelism through the Alpha movement.
Bishop Don Harvey, the moderator bishop of the Anglican Network in Canada (ANiC), a similar movement to AMiA, was also at the conference, ahead of the ANiC launch conference in Vancouver in April.
The three new bishops will continue in parish ministry in North America but with extended responsibility.
http://www.religiousintelligence.co.uk/
THREE more bishops have been consecrated into the Anglican Mission in the Americas (AMiA), the ‘alternative province’ set up in North America for disaffected traditonalists who reject the leadership of the American Episcopal Church, particularly their liberal stance on homosexuality.
American priests Terrel Glynn, John Miller and Philip Jones were consecrated bishops into the Church of Rwanda in a ceremony at AMiA’s winter conference in Dallas, Texas, which was attended by Archbishop Emmanuel Kolini of Rwanda and Justice Akrofi, the Archbishop of West Africa.
The consecrations bring the number of AMiA bishops in the Rwandan House to seven, overseeing a total of 133 congregations, with a further 62 in the pipeline.
Other bishops taking part in the consecration were Common Cause bishops Martyn Minns and David Anderson of the Convocation of Anglicans in North America (CANA), Bishops Bill Atwood and Bill Murdoch who were ordained into the Church of Kenya last year, and Bishop John Guernsey of Uganda.
Bishop Chuck Murphy, Chairman of AMiA, preached during the consecration service and said there was an urgent need for more missionary bishops, as a ‘Second Reformation’ had begun, and he praised the Rwandan bishops for their role in helping to establish the new grouping.
He said: “We need more missionary bishops to step into the next level of growth. “The critical factor, the God-given vision of this remarkable vision, comes from the Rwandan House of Bishops and their willingness to stand up and be a part of us from the beginning.
“They broke with convention in the early days and pioneered a way forward in mission unheard of Anglican circles.”
The service was also attended by Bishop Sandy Millar, former Vicar of Holy Trinity, Brompton, and an Assistant Bishop in the Province of Uganda, who gave an address on his experiences of evangelism through the Alpha movement.
Bishop Don Harvey, the moderator bishop of the Anglican Network in Canada (ANiC), a similar movement to AMiA, was also at the conference, ahead of the ANiC launch conference in Vancouver in April.
The three new bishops will continue in parish ministry in North America but with extended responsibility.
http://www.religiousintelligence.co.uk/
AACC and WCC Peace Delegation Visit Burundi
Posted On : February 1, 2008 4:27 PM
ACNS:4364
A delegation from the All Africa Conference of Churches and the World Council of Churches headed by His Excellency former President Joachim Chisano of Mozambique arrived in Burundi on 29th January 2008 for a 3-day visit at the invitation of the National Council of Churches of Burundi.
Among those welcoming the delegation on their arrival at the airport were the first Vice-President of Burundi, Dr. Yves Sahinguvu, and the Anglican Archbishop of Burundi and President of the National Council of Churches of Burundi, the Most Rev. Bernard Ntahoturi, along with other representatives from the National Council of Churches of Burundi.
President Chisano described the visit as an ecumenical visit to show solidarity with the people of Burundi. The delegation was bringing a message of love, peace, national unity, and fraternity. He said, "Our purpose is to encourage Burundians to find solutions to problems ...and to persist with dialogue at all levels."
The delegation met the President, Vice Presidents, and other senior politicians, as well as former Presidents, Church leaders, a UN representative (BINUB), the Executive Secretary of the International Conference on the Great Lakes Region, and representatives from civil society.
In a key-note speech to Church leaders President Chisano referred to the contribution of Mozambique to peace in Burundi and the work of advocacy undertaken through the initiatives of the Forum of Former Heads of State of Africa. He spoke about the importance of engendering a climate of trust that should be part of the role of the Church.
He challenged the Church to apply its moral authority, to help build consensus, to engage with strengthening Burundi's institutions in order to analyse where reform is needed, and to encourage the Government of Burundi to create an atmosphere of confidence that will enable the FNL to return.
Civic education was emphasized for creating a basis for the success of democracy that would ensure that citizens understood democratic processes and interpreted correctly the laws and norms of society.
The Church was called upon to be vigilant when the Commission for Truth and Reconciliation begins its work so that a positive climate is created and not one that provokes resentment and revenge.
The need and importance of dialogue and a national consensus were stressed. It was agreed by the former Presidents of Burundi that there has been, and still is, a deficit of dialogue at all levels.
It was acknowledged that the challenges are great. The Church is called upon to demonstrate faith, unity and hope, and courage to speak and act for the "voiceless". The Church needs to engage with all those in leadership so that it can fulfil a complementary or an advisory role in the country. The task of reconciliation can best be done by the Church.
Reference was made to the fact that, even though there have been improvements in the situation in Burundi, support and solidarity with others is still important especially when tackling issues that still remain to be addressed such as the climate of fear, crime and corruption, insecurity, reintegration of former combatants, return and resettlement of refugees, human rights, poverty, disarmament, and a conclusion to negotiations between the Government and the FNL rebel movement. A proper answer to these issues would contribute immensely to the consolidation of peace in Burundi.
President Chisano emphasised that all "stakeholders" need to be inspired to find solutions, to eliminate fear, and to educate civil society. Reconstruction of basic structures within the country needs to take place.
He called upon Burundians to resist temptations of all kinds that would return them to war. He then called on the FNL to return home and seek peace. "Guns" he said, "do not solve problems, they destroy."
A request was made to the WCC and the Forum of Former Heads of State of Africa to help the Church to be empowered for the work of reconciliation, to assist with the organisation of forums for dialogue and programmes for capacity building, to strengthen the fight against all forms of violence, and facilitate disarmament. Coordinated cooperation between the Churches and the organizations of civil society also needs to be strengthened for the benefit of all the people of Burundi.
The delegation gave assurance that the Churches of Burundi would receive support from the world church and the various church councils of Africa, as well as by the Eminent Persons Programme and the Forum of Former Heads of State of Africa. His Excellency stated, "The churches from outside are willing to support you in the search for peace. We will be your advocates in the world but please help us to help you."
In his concluding remarks, the Most Rev. Bernard Ntahoturi thanked His Excellency former President Joachim Chisano for his commitment to Burundi and commended the ecumenical nature of the visit. He said, "Our mission is shared and now we have a common vision. I think the visit has been a blessing."
++++++++++++
ACNSlist, published by Anglican Communion News Service, London, is distributed to more than 8,000 journalists and other readers around the world.
ACNS:4364
A delegation from the All Africa Conference of Churches and the World Council of Churches headed by His Excellency former President Joachim Chisano of Mozambique arrived in Burundi on 29th January 2008 for a 3-day visit at the invitation of the National Council of Churches of Burundi.
Among those welcoming the delegation on their arrival at the airport were the first Vice-President of Burundi, Dr. Yves Sahinguvu, and the Anglican Archbishop of Burundi and President of the National Council of Churches of Burundi, the Most Rev. Bernard Ntahoturi, along with other representatives from the National Council of Churches of Burundi.
President Chisano described the visit as an ecumenical visit to show solidarity with the people of Burundi. The delegation was bringing a message of love, peace, national unity, and fraternity. He said, "Our purpose is to encourage Burundians to find solutions to problems ...and to persist with dialogue at all levels."
The delegation met the President, Vice Presidents, and other senior politicians, as well as former Presidents, Church leaders, a UN representative (BINUB), the Executive Secretary of the International Conference on the Great Lakes Region, and representatives from civil society.
In a key-note speech to Church leaders President Chisano referred to the contribution of Mozambique to peace in Burundi and the work of advocacy undertaken through the initiatives of the Forum of Former Heads of State of Africa. He spoke about the importance of engendering a climate of trust that should be part of the role of the Church.
He challenged the Church to apply its moral authority, to help build consensus, to engage with strengthening Burundi's institutions in order to analyse where reform is needed, and to encourage the Government of Burundi to create an atmosphere of confidence that will enable the FNL to return.
Civic education was emphasized for creating a basis for the success of democracy that would ensure that citizens understood democratic processes and interpreted correctly the laws and norms of society.
The Church was called upon to be vigilant when the Commission for Truth and Reconciliation begins its work so that a positive climate is created and not one that provokes resentment and revenge.
The need and importance of dialogue and a national consensus were stressed. It was agreed by the former Presidents of Burundi that there has been, and still is, a deficit of dialogue at all levels.
It was acknowledged that the challenges are great. The Church is called upon to demonstrate faith, unity and hope, and courage to speak and act for the "voiceless". The Church needs to engage with all those in leadership so that it can fulfil a complementary or an advisory role in the country. The task of reconciliation can best be done by the Church.
Reference was made to the fact that, even though there have been improvements in the situation in Burundi, support and solidarity with others is still important especially when tackling issues that still remain to be addressed such as the climate of fear, crime and corruption, insecurity, reintegration of former combatants, return and resettlement of refugees, human rights, poverty, disarmament, and a conclusion to negotiations between the Government and the FNL rebel movement. A proper answer to these issues would contribute immensely to the consolidation of peace in Burundi.
President Chisano emphasised that all "stakeholders" need to be inspired to find solutions, to eliminate fear, and to educate civil society. Reconstruction of basic structures within the country needs to take place.
He called upon Burundians to resist temptations of all kinds that would return them to war. He then called on the FNL to return home and seek peace. "Guns" he said, "do not solve problems, they destroy."
A request was made to the WCC and the Forum of Former Heads of State of Africa to help the Church to be empowered for the work of reconciliation, to assist with the organisation of forums for dialogue and programmes for capacity building, to strengthen the fight against all forms of violence, and facilitate disarmament. Coordinated cooperation between the Churches and the organizations of civil society also needs to be strengthened for the benefit of all the people of Burundi.
The delegation gave assurance that the Churches of Burundi would receive support from the world church and the various church councils of Africa, as well as by the Eminent Persons Programme and the Forum of Former Heads of State of Africa. His Excellency stated, "The churches from outside are willing to support you in the search for peace. We will be your advocates in the world but please help us to help you."
In his concluding remarks, the Most Rev. Bernard Ntahoturi thanked His Excellency former President Joachim Chisano for his commitment to Burundi and commended the ecumenical nature of the visit. He said, "Our mission is shared and now we have a common vision. I think the visit has been a blessing."
++++++++++++
ACNSlist, published by Anglican Communion News Service, London, is distributed to more than 8,000 journalists and other readers around the world.
Friday, February 01, 2008
BENEDICT XVI'S PRAYER INTENTIONS FOR FEBRUARY
VATICAN CITY, 1 FEB 2008 (VIS) - Pope Benedict's general prayer intention for February is: "That the mentally handicapped may not be marginalized, but respected and lovingly helped to live in a way worthy of their physical and social condition".
His mission intention is: "That the institutes of consecrated life, which are so flourishing in mission countries, may rediscover the missionary dimension and, faithful to the radical choice of evangelical counsels, be generous in bearing witness to and announcing Christ to the ends of the earth"
BXVI-PRAYER INTENTIONS/FEBRUARY/... VIS 080201 (100)
His mission intention is: "That the institutes of consecrated life, which are so flourishing in mission countries, may rediscover the missionary dimension and, faithful to the radical choice of evangelical counsels, be generous in bearing witness to and announcing Christ to the ends of the earth"
BXVI-PRAYER INTENTIONS/FEBRUARY/... VIS 080201 (100)
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