http://www.catholicnewsagency.com/new.php?n=21465
VATICAN CITY, November 22 (CNA/EWTN News) - Pope Benedict XVI’s comments on condoms in a new book-interview have whipped the media into a frenzy.
Many reports interpreted the words as a dramatic shift from Church teaching, but experts say that nothing has changed.
On the afternoon of Nov. 20, the Vatican's semi-official newspaper L'Osservatore Romano released a series of excerpts from the new book-interview called "Light of the World: The Pope, The Church and the Signs of the Times," by the German journalist Peter Seewald.
The newspaper, jumping the scheduled world release, chose to publish only two paragraphs of what is a more extensive response from the Pope to the question of whether the use of condoms could be justified to confront the problem of AIDS transmission.
This fragmented presentation did not give a full view of the Pope's words. But it said enough to lead some international media sources to conjecture that the pontiff had made a "U-turn" on Catholic teaching against contraception.
The actual text of the Pope’s remarks extends over two full pages. It begins with interviewer Peter Seewald asking the Pope about his statement to a reporter during his March 2009 trip to Africa that condoms are not a solution to the AIDS pandemic.
The Pope responds by reaffirming his answer. “People can get condoms when they want them anyway,” the Pope told Seewald. “But this just goes to show that condoms alone do not resolve the question itself. More needs to happen.”
Secular thinking about AIDS involves a “fixation on the condom” that implies a trivialization of sexuality, he said. As a result, sexuality is no longer seen as “an expression of love, but only a sort of drug that people administer to themselves.”
The remark that caused such a stir follows this. The Pope mentioned a situation in which condom use could be positive but still an immoral act. He used the example of condom use by male prostitutes.
Pope Benedict said: “There may be a basis in the case of some individuals, as perhaps when a male prostitute uses a condom, where this can be a first step in the direction of a moralization, a first assumption of responsibility, on the way toward recovering an awareness that not everything is allowed and that one cannot do whatever one wants. But it is not really the way to deal with the evil of HIV infection. That can really lie only in a humanization of sexuality.”
Seewald followed this up with a question about whether the Church is “actually not opposed in principle to the use of condoms.”
Pope Benedict responded, "She of course does not regard it as a real or moral solution, but, in this or that case, there can be nonetheless, in the intention of reducing the risk of infection, a first step in a movement toward a different way, a more human way, of living sexuality."
These words — and extremely varied interpretations given to them by commentators — have sent shock waves out from Rome to the world.
But it is apparent that the Pope’s words have been misunderstood or worse, badly distorted. While he said clearly that the use of condoms "is not really the way to deal with the evil of HIV infection," he conceded that they could be used "in the intention of reducing the risk of infection."
Unable to wait for further explanations, the Australian daily, The Age, reported: "Pope lifts ban on condoms." This became the common theme in the reporting.
However, the Vatican spokesman, Father Federico Lombardi, said Nov. 21 that "the reasoning of the Pope certainly cannot be defined as a revolutionary turning point."
He said that, instead, it offers an "original contribution" and a "far-sighted vision" of taking small steps to "a more human and responsible exercise of sexuality."
Janet Smith, an ethicist at Sacred Heart Major Seminary in Detroit, published a statement on the website of Ignatius Press, the English language publisher of Seewald's “Light of the World.”
She said the Pope "is simply observing that for some homosexual prostitutes the use of a condom may indicate an awakening of a moral sense; an awakening that sexual pleasure is not the highest value, but that we must take care that we harm no one with our choices.
The Pope, she added, is not talking about morality, but the psychological state of those who make use of condoms. "If such individuals are using condoms to avoid harming another, they may eventually realize that sexual acts between members of the same sex are inherently harmful since they are not in accord with human nature.
"The Holy Father does not in any way think the use of condoms is a part of the solution to reducing the risk of AIDS. As he explicitly states, the true solution involves 'humanizing sexuality'.”
A former student of the Pope's, Father Joseph Fessio, editor-in-chief of Ignatius Press, said the Pope's comment on condoms is "very carefully qualified."
“It would be wrong to say, ‘Pope Approves Condoms'," Fr. Fessio said. "He’s saying it’s immoral, but in an individual case the use of a condom could be an awakening to someone that he’s got to be more conscious of his actions.’’
Archbishop Charles J. Chaput of Denver, writing in “On the Square,” the blog for the magazine First Things, explained: “The Church holds that condom use is morally flawed by its nature, and that, equally important, condom use does not prevent AIDS and can actually enable its spread by creating a false sense of security.”
"In the context of the book's later discussion of contraception and Catholic teaching on sexuality, the Pope's comments are morally insightful,” Archbishop Chaput continued. “But taken out of context, they can easily be inferred as approving condoms under certain circumstances," he said.
Archbishop Chaput said the Pope’s aides should have been better prepared for the controversy over his remarks.
“One might reasonably expect the Holy Father's assistants to have an advance communications plan in place, and to involve bishops and Catholic media in a timely way to explain and defend the Holy Father's remarks,” he said. “Instead, the Vatican's own semi-official newspaper, L'Osservatore Romano, violated the book's publication embargo and released excerpts of the content early. Not surprisingly, news media instantly zeroed in on the issue of condoms, and the rest of this marvelous book already seems like an afterthought.”
Seewald himself is expected to explain his viewpoint and give more context from the interview in a press conference at the Vatican on Nov. 23.
Showing posts with label Papa. Show all posts
Showing posts with label Papa. Show all posts
Tuesday, November 23, 2010
Saturday, September 18, 2010
SUMMARY OF THE POPE'S APOSTOLIC TRIP TO THE UK: 17 - 18 SEPTEMBER
09.18.2010 - Twentieth Year - Num. 160
PROGRESS IN MANY AREAS OF ANGLICAN-CATHOLIC DIALOGUE
VATICAN CITY, 17 SEP 2010 (VIS) - At 3.40 p.m. today the Holy Father travelled by car to Lambeth Palace in London, the official residence of the archbishop of Canterbury. The palace library, one of the oldest in the country, contains more than 120,000 books concerning the political, social and economic history of English-speaking countries. It also houses the archives of the archbishops of Canterbury from the thirteenth century to the present, and the archives of the Church of England.
The Church of England, a national Church which broke away from the Catholic Church in 1533 when King Henry VIII passed the Act of Supremacy, is made up of the ecclesiastical provinces of Canterbury and York which comprise the forty-three dioceses of the United Kingdom. The Church of England has twenty-five million faithful, forty-three percent of the country's population; Queen Elizabeth is its supreme governor while its spiritual head is the archbishop of Canterbury, primate of all England. The archbishops who preside over the two provinces and twenty-four other bishops sit by right in the House of Lords. The Anglican Communion has some eighty million faithful in thirty-eight autonomous provinces in 164 countries.
Arriving at Lambeth Palace the Holy Father was welcomed into the library by Rowan Williams, the current archbishop of Canterbury. Also present at the meeting were the archbishop of York, the primate of Scotland, and the bishops of London and Winchester.
The Holy Father visited an exhibition currently being held in the library commemorating the 400th anniversary of its foundation. Then, following a brief prayer and some remarks from Archbishop Williams, he delivered an address to those present.
Recalling how Archbishop Williams had mentioned the historic meeting thirty years ago between Pope John Paul II and Robert Runcie, then archbishop of Canterbury, Benedict XVI noted that, despite "the difficulties that the ecumenical path has encountered and continues to encounter", in the forty years since the inception of the Anglican-Roman Catholic International Commission there has been "remarkable progress ... in so many areas of dialogue".
"The context in which dialogue takes place between the Anglican Communion and the Catholic Church has evolved in dramatic ways since the private meeting between Pope John XXIII and Archbishop Geoffrey Fisher in 1960", said Pope Benedict. "On the one hand, the surrounding culture is growing ever more distant from its Christian roots, despite a deep and widespread hunger for spiritual nourishment. On the other hand, the increasingly multicultural dimension of society, particularly marked in this country, brings with it the opportunity to encounter other religions. For us Christians this opens up the possibility of exploring, together with members of other religious traditions, ways of bearing witness to the transcendent dimension of the human person and the universal call to holiness. ... Ecumenical co-operation in this task remains essential, and will surely bear fruit in promoting peace and harmony in a world that so often seems at risk of fragmentation.
"At the same time", he added, "we Christians must never hesitate to proclaim our faith in the uniqueness of the salvation won for us by Christ, and to explore together a deeper understanding of the means He has placed at our disposal for attaining that salvation. God 'wants all to be saved, and to come to the knowledge of the truth', and that truth is nothing other than Jesus Christ. ... In fidelity to the Lord's will, ... we recognise that the Church is called to be inclusive, yet never at the expense of Christian truth. Herein lies the dilemma facing all who are genuinely committed to the ecumenical journey".
In this context, the Pope mentioned Cardinal John Henry Newman, "whose ecclesial vision was nurtured by his Anglican background and matured during his many years of ordained ministry in the Church of England. He can teach us the virtues that ecumenism demands: on the one hand, he was moved to follow his conscience, even at great personal cost; and on the other hand, the warmth of his continued friendship with his former colleagues, led him to explore with them ... the questions on which they differed, driven by a deep longing for unity in faith".
"In that same spirit of friendship", Pope Benedict concluded, "let us renew our determination to pursue the goal of unity in faith, hope, and love, in accordance with the will of our one Lord and Saviour Jesus Christ".
After his meeting with the archbishop of Canterbury, Benedict XVI travelled by popemobile to Westminster Hall.
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COMMUNIQUE ON POPE'S MEETING WITH ANGLICAN PRIMATE
VATICAN CITY, 17 SEP 2010 (VIS) - Given below is the text of a joint English-language communique concerning this evening's meeting in Lambeth Palace between Benedict XVI and Archbishop Rowan William of Canterbury.
"Fifty years after the first meeting of a Pope and an Archbishop of Canterbury in modern times - that of Pope John XXIII and Archbishop Geoffrey Fisher, in December 1960 - Pope Benedict XVI paid a fraternal visit to Archbishop Rowan Williams.
"In the first part of their meeting they both addressed the Anglican and Roman Catholic diocesan bishops of England, Scotland and Wales, in the Great Hall of the archbishop's library, before moving to a private meeting.
"In the course of their private conversation, they addressed many of the issues of mutual concern to Anglicans and Roman Catholics. They affirmed the need to proclaim the Gospel message of salvation in Jesus Christ, both in a reasoned and convincing way in the contemporary context of profound cultural and social transformation, and in lives of holiness and transparency to God. They agreed on the importance of improving ecumenical relations and continuing theological dialogue in the face of new challenges to unity from within the Christian community and beyond it.
"The Holy Father and the Archbishop reaffirmed the importance of continuing theological dialogue on the notion of the Church as communion, local and universal, and the implications of this concept for the discernment of ethical teaching.
"They reflected together on the serious and difficult situation of Christians in the Middle East, and called upon all Christians to pray for their brothers and sisters and support their continued peaceful witness in the Holy Land. In the light of their recent public interventions, they also discussed the need to promote a courageous and generous engagement in the field of justice and peace, especially the needs of the poor, urging international leadership to fight hunger and disease.
"Following their meeting they travelled together to the Palace of Westminster and to evening prayer at Westminster Abbey".
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PROPER PLACE OF RELIGIOUS BELIEF IN THE POLITICAL PROCESS
VATICAN CITY, 17 SEP 2010 (VIS) - At 5.15 p.m. today the Holy Father met with representatives from British civil society, and from the worlds of culture, academe and business, as well as the diplomatic corps and religious leaders. The meeting took place in Westminster Hall which, built in 1099, is the oldest part of Westminster Palace and is used for events of national and international significance.
The Pope began his address by recalling "the countless men and women down the centuries who have played their part in the momentous events that have taken place within these walls and have shaped the lives of many generations of Britons, and others besides.
"In particular", he added, "I recall the figure of St. Thomas More, the great English scholar and statesman, who is admired by believers and non-believers alike for the integrity with which he followed his conscience, even at the cost of displeasing the sovereign whose 'good servant' he was, because he chose to serve God first. The dilemma which faced More in those difficult times, the perennial question of the relationship between what is owed to Caesar and what is owed to God, allows me the opportunity to reflect with you briefly on the proper place of religious belief within the political process".
"The fundamental questions at stake in Thomas More's trial continue to present themselves in ever-changing terms as new social conditions emerge. Each generation, as it seeks to advance the common good, must ask anew: what are the requirements that governments may reasonably impose upon citizens, and how far do they extend? By appeal to what authority can moral dilemmas be resolved? These questions take us directly to the ethical foundations of civil discourse. If the moral principles underpinning the democratic process are themselves determined by nothing more solid than social consensus, then the fragility of the process becomes all too evident - herein lies the real challenge for democracy".
The Holy Father continued his remarks: "The inadequacy of pragmatic, short-term solutions to complex social and ethical problems has been illustrated all too clearly by the recent global financial crisis. There is widespread agreement that the lack of a solid ethical foundation for economic activity has contributed to the grave difficulties now being experienced by millions of people throughout the world. Just as 'every economic decision has a moral consequence', so too in the political field, the ethical dimension of policy has far-reaching consequences that no government can afford to ignore".
"The central question at issue, then, is this: where is the ethical foundation for political choices to be found? The Catholic tradition maintains that the objective norms governing right action are accessible to reason, prescinding from the content of revelation. According to this understanding, the role of religion in political debate is ... to help purify and shed light upon the application of reason to the discovery of objective moral principles".
Without the "corrective" role of religion, the Pope explained, "reason too can fall prey to distortions, as when it is manipulated by ideology, or applied in a partial way that fails to take full account of the dignity of the human person. Such misuse of reason, after all, was what gave rise to the slave trade in the first place and to many other social evils, not least the totalitarian ideologies of the twentieth century. This is why I would suggest that the world of reason and the world of faith - the world of secular rationality and the world of religious belief - need one another and should not be afraid to enter into a profound and ongoing dialogue, for the good of our civilisation.
"Religion, in other words, is not a problem for legislators to solve, but a vital contributor to the national conversation. In this light, I cannot but voice my concern at the increasing marginalisation of religion, particularly of Christianity, that is taking place in some quarters, even in nations which place a great emphasis on tolerance. There are those who would advocate that the voice of religion be silenced, or at least relegated to the purely private sphere. There are those who argue that the public celebration of festivals such as Christmas should be discouraged, in the questionable belief that it might somehow offend those of other religions or none. And there are those who argue - paradoxically with the intention of eliminating discrimination - that Christians in public roles should be required at times to act against their conscience. These are worrying signs of a failure to appreciate not only the rights of believers to freedom of conscience and freedom of religion, but also the legitimate role of religion in the public square. I would invite all of you, therefore, within your respective spheres of influence, to seek ways of promoting and encouraging dialogue between faith and reason at every level of national life".
After then highlighting how the British government co-operates with the Holy See in such areas as peace, human rights and development, the Holy Father noted how "the Holy See also looks forward to exploring with the United Kingdom new ways to promote environmental responsibility, to the benefit of all".
"In recent years it has been encouraging to witness the positive signs of a worldwide growth in solidarity towards the poor. But to turn this solidarity into effective action calls for fresh thinking that will improve life conditions in many important areas, such as food production, clean water, job creation, education, support to families, especially migrants, and basic healthcare. Where human lives are concerned, time is always short, yet the world has witnessed the vast resources that governments can draw upon to rescue financial institutions deemed 'too big to fail'. Surely the integral human development of the world's peoples is no less important: here is an enterprise, worthy of the world's attention, that is truly 'too big to fail'".
The Holy Father expressed his joy at progress in co-operation between the United Kingdom and the Holy See "in the years that have passed since the establishment of bilateral diplomatic relations, in promoting throughout the world the many core values that we share". In this context he also voiced the hope "that this relationship will continue to bear fruit, and that it will be mirrored in a growing acceptance of the need for dialogue and respect at every level of society between the world of reason and the world of faith. I am convinced that, within this country too, there are many areas in which the Church and the public authorities can work together for the good of citizens".
"For such co-operation to be possible", he concluded, "religious bodies - including institutions linked to the Catholic Church - need to be free to act in accordance with their own principles and specific convictions based upon the faith and the official teaching of the Church. In this way, such basic rights as religious freedom, freedom of conscience and freedom of association are guaranteed".
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ECUMENICAL VESPERS IN WESTMINSTER ABBEY
VATICAN CITY, 17 SEP 2010 (VIS) - At 7 p.m. today the Pope arrived at Westminster Abbey in London where he participated in an ecumenical celebration of Vespers. Since 1066, the abbey has been the traditional site of the coronation and burial of British monarchs.
The abbey, the full name of which is the Collegiate Church of St. Peter at Westminster, was probably built in the eighth century. In 960 it became a Benedictine monastery. It grew thanks to the patronage of King Edgar and especially of King Edward the Confessor, and continued to flourish until 1534 when, with the Act of Supremacy, King Henry VIII sanctioned the separation of the Church of England from the Catholic Church , dissolving the Catholic monasteries and confiscating their property.
The abbey became the Anglican cathedral of the diocese of Westminster and later the second cathedral of the diocese of London, but to this day it remains under the direct jurisdiction of the British monarch. Along the sides of the transept, to the right and left of the main altar, are the graves of various illustrious historical figures, some of them saints. Poet's Corner contains the tombs and memorial plaques of great English literary figures while behind the main altar are the royal chapels containing around a hundred tombs, many of British monarchs.
Benedict XVI, accompanied by Anglican Archbishop Rowan Williams of Canterbury, and Catholic Archbishop Vincent Nichols of Westminster, was received by John Hall, dean of the abbey, who introduced him to the chapter. Together they visited the tomb of the Unknown Soldier and pronounced a brief prayer for peace to mark the seventieth anniversary of the Battle of Britain. The Pope was then introduced to a number of religious leaders in the abbey's St. George's Chapel.
The Holy Father, accompanied by the archbishop of Canterbury, then made his way to the altar of the coronation where, having listened to the greetings of the archbishop and the dean, he pronounced some brief words.
"I thank you for your gracious welcome", he said. "This noble edifice evokes England's long history, so deeply marked by the preaching of the Gospel and the Christian culture to which it gave birth. I come here today as a pilgrim from Rome, to pray before the tomb of St. Edward the Confessor and to join you in imploring the gift of Christian unity. May these moments of prayer and friendship confirm us in love for Jesus Christ, our Lord and Saviour, and in common witness to the enduring power of the Gospel to illumine the future of this great nation".
After praying Vespers, Benedict XVI delivered his address.
"I thank the Lord for this opportunity to join you, the representatives of the Christian confessions present in Great Britain, in this magnificent abbey church dedicated to St. Peter, whose architecture and history speak so eloquently of our common heritage of faith. Here we cannot help but be reminded of how greatly the Christian faith shaped the unity and culture of Europe and the heart and spirit of the English people. Here too, we are forcibly reminded that what we share, in Christ, is greater than what continues to divide us".
The Holy Father recalled how this year marks the centenary of the modern ecumenical movement which "began with the Edinburgh Conference's appeal for Christian unity as the prerequisite for a credible and convincing witness to the Gospel in our time. In commemorating this anniversary, we must give thanks for the remarkable progress made towards this noble goal through the efforts of committed Christians of every denomination. At the same time, however, we remain conscious of how much yet remains to be done. In a world marked by growing interdependence and solidarity, we are challenged to proclaim with renewed conviction the reality of our reconciliation and liberation in Christ, and to propose the truth of the Gospel as the key to authentic and integral human development".
"Our commitment to Christian unity is born of nothing less than our faith in Christ. ... It is the reality of Christ's person, His saving work and above all the historical fact of His resurrection, which is the content of the apostolic 'kerygma' and those credal formulas which, beginning in the New Testament itself, have guaranteed the integrity of its transmission. The Church's unity, in a word, can never be other than a unity in the apostolic faith, in the faith entrusted to each new member of the Body of Christ during the rite of Baptism. It is this faith which unites us to the Lord".
The Holy Father continued his observations: "We are all aware of the challenges, the blessings, the disappointments and the signs of hope which have marked our ecumenical journey. ... We know that the friendships we have forged, the dialogue which we have begun and the hope which guides us will provide strength and direction as we persevere on our common journey. At the same time, with evangelical realism, we must also recognise the challenges which confront us, not only along the path of Christian unity, but also in our task of proclaiming Christ in our day. Fidelity to the Word of God, precisely because it is a true Word, demands of us an obedience which leads us together to a deeper understanding of the Lord's will, an obedience which must be free of intellectual conformism or facile accommodation to the spirit of the age".
"Gathered in this ancient monastic church, we can recall the example of a great Englishman and churchman whom we honour in common: St. Bede the Venerable. At the dawn of a new age in the life of society and of the Church, Bede understood both the importance of fidelity to the word of God as transmitted by the apostolic tradition, and the need for creative openness to new developments and to the demands of a sound implantation of the Gospel in contemporary language and culture".
"May St. Bede's example inspire the Christians of these lands to rediscover their shared legacy, to strengthen what they have in common, and to continue their efforts to grow in friendship. May the Risen Lord strengthen our efforts to mend the ruptures of the past and to meet the challenges of the present with hope in the future".
After the ceremony, the Pope travelled back to the apostolic nunciature by car.
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SHARED COMMITMENTS OF HOLY SEE AND BRITISH GOVERNMENT
VATICAN CITY, 17 SEP 2010 (VIS) - Given below is the text of a joint communique released following a working dinner held this evening at Lancaster House between British government representatives and the Holy See delegation.
"Her Majesty's Government hosted a dinner on 17 September for the Holy See delegation accompanying Pope Benedict XVI on his official visit to the UK, headed by Cardinal Secretary of State Tarcisio Bertone. The UK side was headed by William Hague, the Foreign Secretary. Those present included a number of senior British government ministers and senior officials from the Holy See. The discussion covered a range of areas of shared interest between the UK government and the Holy See.
"Her Majesty's Government and the Holy See share a commitment to bringing an end to poverty and underdevelopment. On the eve of a summit in New York to review progress towards implementing the Millennium Development Goals, they share the conviction that more needs to be done to address the unnecessary suffering caused by hunger, diseases and illiteracy. Strong political leadership and respect for the ethos of local communities are necessary in the promotion of the right to life, food, health and development for all.
"The British Government and the Holy See share a conviction of the urgent need for action to address the challenge of climate change. Action is needed at every level from the governmental to the individual if we are to rapidly reduce greenhouse gas emissions, to set in motion the transition to a global low-carbon economy, and to assist poor and vulnerable countries to adapt to the impacts of climate change that are already inevitable.
"We had a good exchange of views on a variety of social and economic issues, recognising the essential role played by faith in the lives of individuals and as part of the fabric of a strong, generous, tolerant society.
"The visit of Pope Benedict XVI provided the opportunity to develop a deeper exchange of views between the Holy See and the UK Government. Tonight's discussion provided a useful basis for both sides to continue to pursue initiatives and discussions on areas of common interest to the UK and the Holy See".
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DEEP SORROW FOR INNOCENT VICTIMS OF CHILD ABUSE
VATICAN CITY, 18 SEP 2010 (VIS) - In the archbishop of Westminster's palace this morning, before today's Eucharistic celebration in Westminster Cathedral, the Holy Father met with David Cameron, prime minister of the United Kingdom, Nick Clegg, deputy prime minister, and Harriet Harman, acting leader of the opposition.
Westminster Cathedral is the main place of worship of the Catholic Church in England and Wales, seat of the archbishop of Westminster, an office currently held my Msgr. Vincent Nichols. John Paul II celebrated Mass in the cathedral in 1982 and Queen Elizabeth II - at the invitation of the then archbishop, Cardinal Basil Hume - participated in an ecumenical celebration there in 1995, marking the first time a British monarch had entered a Catholic church since the time of the Reformation.
In his homily during the votive Mass for the Most Precious Blood of Christ, to which the cathedral is dedicated, the Holy Father remarked that "the visitor to this cathedral cannot fail to be struck by the great crucifix dominating the nave, which portrays Christ's body, crushed by suffering, overwhelmed by sorrow, the Innocent Victim whose death has reconciled us with the Father and given us a share in the very life of God".
"The Eucharistic sacrifice of the Body and Blood of Christ embraces in turn the mystery of our Lord's continuing passion in the members of His Mystical Body, the Church in every age".
Benedict XVI highlighted how "we see this aspect of the mystery of Christ's Precious Blood represented, most eloquently, by the martyrs of every age. ... It is also reflected in our brothers and sisters throughout the world who even now are suffering discrimination and persecution for their Christian faith. Yet it is also present, often hidden in the suffering of all those individual Christians who daily unite their sacrifices to those of the Lord for the sanctification of the Church and the redemption of the world. My thoughts go in a special way to all those who are spiritually united with this Eucharistic celebration, and in particular the sick, the elderly, the handicapped and those who suffer mentally and spiritually.
"Here too", he added, "I think of the immense suffering caused by the abuse of children, especially within the Church and by her ministers. Above all, I express my deep sorrow to the innocent victims of these unspeakable crimes, along with my hope that the power of Christ's grace, His sacrifice of reconciliation, will bring deep healing and peace to their lives. I also acknowledge, with you, the shame and humiliation which all of us have suffered because of these sins; and I invite you to offer it to the Lord with trust that this chastisement will contribute to the healing of the victims, the purification of the Church and the renewal of her age-old commitment to the education and care of young people. I express my gratitude for the efforts being made to address this problem responsibly, and I ask all of you to show your concern for the victims and solidarity with your priests".
After then recalling how Vatican Council II had spoken "eloquently of the indispensable role of the laity in carrying forward the Church's mission", the Holy Father noted that "the Council's appeal to the lay faithful to take up their baptismal sharing in Christ's mission echoed the insights and teachings of John Henry Newman. May the profound ideas of this great Englishman continue to inspire all Christ's followers in this land to conform their every thought, word and action to Christ, and to work strenuously to defend those unchanging moral truths which, taken up, illuminated and confirmed by the Gospel, stand at the foundation of a truly humane, just and free society".
"How much contemporary society needs this witness!", the Pope exclaimed. "How much we need, in the Church and in society, witnesses of the beauty of holiness, witnesses of the splendour of truth, witnesses of the joy and freedom born of a living relationship with Christ! One of the greatest challenges facing us today is how to speak convincingly of the wisdom and liberating power of God's Word to a world which all too often sees the Gospel as a constriction of human freedom, instead of the truth which liberates our minds and enlightens our efforts to live wisely and well, both as individuals and as members of society.
"Let us pray, then, that the Catholics of this land will become ever more conscious of their dignity as a priestly people, called to consecrate the world to God through lives of faith and holiness. And may this increase of apostolic zeal be accompanied by an outpouring of prayer for vocations to the ordained priesthood. ... May many young men in this land find the strength to answer the Master's call to the ministerial priesthood, devoting their lives, their energy and their talents to God, thus building up His people in unity and fidelity to the Gospel, especially through the celebration of the Eucharistic sacrifice".
At the end of Mass, the Pope went out to greet young people gathered in front of the cathedral. Recalling the theme of his trip to the United Kingdom (Heart speaks unto heart - cor ad cor loquitur) he reminded them that "we were made to give love, to make it the inspiration for all we do and the most enduring thing in our lives. At times this seems so natural, especially when we feel the exhilaration of love, when our hearts brim over with generosity, idealism, the desire to help others, to build a better world. But at other times we realise that it is difficult to love; our hearts can easily be hardened by selfishness, envy and pride".
"Every day we have to choose to love", Benedict XVI insisted, "and this requires help, the help that comes from Christ, from prayer and from the wisdom found in His Word, and from the grace which He bestows on us in the Sacraments of His Church. This is the message I want to share with you today. I ask you to look into your hearts each day to find the source of all true love. Jesus ... is calling you to spend time with Him in prayer. But this kind of prayer, real prayer, requires discipline; it requires making time for moments of silence every day, ... because it is in silence that we find God, and in silence that we discover our true self. And in discovering our true self, we discover the particular vocation which God has given us for the building up of His Church and the redemption of our world".
The Pope then unveiled and blessed a mosaic of St. David, patron of Wales, and lit a candle before an image of Our Lady of Cardigan who is venerated at a shrine in that country.
Before returning to the apostolic nunciature, the Holy Father again met briefly with the archbishop of Canterbury, who was present at the Eucharistic celebration.
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PROGRESS IN MANY AREAS OF ANGLICAN-CATHOLIC DIALOGUE
VATICAN CITY, 17 SEP 2010 (VIS) - At 3.40 p.m. today the Holy Father travelled by car to Lambeth Palace in London, the official residence of the archbishop of Canterbury. The palace library, one of the oldest in the country, contains more than 120,000 books concerning the political, social and economic history of English-speaking countries. It also houses the archives of the archbishops of Canterbury from the thirteenth century to the present, and the archives of the Church of England.
The Church of England, a national Church which broke away from the Catholic Church in 1533 when King Henry VIII passed the Act of Supremacy, is made up of the ecclesiastical provinces of Canterbury and York which comprise the forty-three dioceses of the United Kingdom. The Church of England has twenty-five million faithful, forty-three percent of the country's population; Queen Elizabeth is its supreme governor while its spiritual head is the archbishop of Canterbury, primate of all England. The archbishops who preside over the two provinces and twenty-four other bishops sit by right in the House of Lords. The Anglican Communion has some eighty million faithful in thirty-eight autonomous provinces in 164 countries.
Arriving at Lambeth Palace the Holy Father was welcomed into the library by Rowan Williams, the current archbishop of Canterbury. Also present at the meeting were the archbishop of York, the primate of Scotland, and the bishops of London and Winchester.
The Holy Father visited an exhibition currently being held in the library commemorating the 400th anniversary of its foundation. Then, following a brief prayer and some remarks from Archbishop Williams, he delivered an address to those present.
Recalling how Archbishop Williams had mentioned the historic meeting thirty years ago between Pope John Paul II and Robert Runcie, then archbishop of Canterbury, Benedict XVI noted that, despite "the difficulties that the ecumenical path has encountered and continues to encounter", in the forty years since the inception of the Anglican-Roman Catholic International Commission there has been "remarkable progress ... in so many areas of dialogue".
"The context in which dialogue takes place between the Anglican Communion and the Catholic Church has evolved in dramatic ways since the private meeting between Pope John XXIII and Archbishop Geoffrey Fisher in 1960", said Pope Benedict. "On the one hand, the surrounding culture is growing ever more distant from its Christian roots, despite a deep and widespread hunger for spiritual nourishment. On the other hand, the increasingly multicultural dimension of society, particularly marked in this country, brings with it the opportunity to encounter other religions. For us Christians this opens up the possibility of exploring, together with members of other religious traditions, ways of bearing witness to the transcendent dimension of the human person and the universal call to holiness. ... Ecumenical co-operation in this task remains essential, and will surely bear fruit in promoting peace and harmony in a world that so often seems at risk of fragmentation.
"At the same time", he added, "we Christians must never hesitate to proclaim our faith in the uniqueness of the salvation won for us by Christ, and to explore together a deeper understanding of the means He has placed at our disposal for attaining that salvation. God 'wants all to be saved, and to come to the knowledge of the truth', and that truth is nothing other than Jesus Christ. ... In fidelity to the Lord's will, ... we recognise that the Church is called to be inclusive, yet never at the expense of Christian truth. Herein lies the dilemma facing all who are genuinely committed to the ecumenical journey".
In this context, the Pope mentioned Cardinal John Henry Newman, "whose ecclesial vision was nurtured by his Anglican background and matured during his many years of ordained ministry in the Church of England. He can teach us the virtues that ecumenism demands: on the one hand, he was moved to follow his conscience, even at great personal cost; and on the other hand, the warmth of his continued friendship with his former colleagues, led him to explore with them ... the questions on which they differed, driven by a deep longing for unity in faith".
"In that same spirit of friendship", Pope Benedict concluded, "let us renew our determination to pursue the goal of unity in faith, hope, and love, in accordance with the will of our one Lord and Saviour Jesus Christ".
After his meeting with the archbishop of Canterbury, Benedict XVI travelled by popemobile to Westminster Hall.
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COMMUNIQUE ON POPE'S MEETING WITH ANGLICAN PRIMATE
VATICAN CITY, 17 SEP 2010 (VIS) - Given below is the text of a joint English-language communique concerning this evening's meeting in Lambeth Palace between Benedict XVI and Archbishop Rowan William of Canterbury.
"Fifty years after the first meeting of a Pope and an Archbishop of Canterbury in modern times - that of Pope John XXIII and Archbishop Geoffrey Fisher, in December 1960 - Pope Benedict XVI paid a fraternal visit to Archbishop Rowan Williams.
"In the first part of their meeting they both addressed the Anglican and Roman Catholic diocesan bishops of England, Scotland and Wales, in the Great Hall of the archbishop's library, before moving to a private meeting.
"In the course of their private conversation, they addressed many of the issues of mutual concern to Anglicans and Roman Catholics. They affirmed the need to proclaim the Gospel message of salvation in Jesus Christ, both in a reasoned and convincing way in the contemporary context of profound cultural and social transformation, and in lives of holiness and transparency to God. They agreed on the importance of improving ecumenical relations and continuing theological dialogue in the face of new challenges to unity from within the Christian community and beyond it.
"The Holy Father and the Archbishop reaffirmed the importance of continuing theological dialogue on the notion of the Church as communion, local and universal, and the implications of this concept for the discernment of ethical teaching.
"They reflected together on the serious and difficult situation of Christians in the Middle East, and called upon all Christians to pray for their brothers and sisters and support their continued peaceful witness in the Holy Land. In the light of their recent public interventions, they also discussed the need to promote a courageous and generous engagement in the field of justice and peace, especially the needs of the poor, urging international leadership to fight hunger and disease.
"Following their meeting they travelled together to the Palace of Westminster and to evening prayer at Westminster Abbey".
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PROPER PLACE OF RELIGIOUS BELIEF IN THE POLITICAL PROCESS
VATICAN CITY, 17 SEP 2010 (VIS) - At 5.15 p.m. today the Holy Father met with representatives from British civil society, and from the worlds of culture, academe and business, as well as the diplomatic corps and religious leaders. The meeting took place in Westminster Hall which, built in 1099, is the oldest part of Westminster Palace and is used for events of national and international significance.
The Pope began his address by recalling "the countless men and women down the centuries who have played their part in the momentous events that have taken place within these walls and have shaped the lives of many generations of Britons, and others besides.
"In particular", he added, "I recall the figure of St. Thomas More, the great English scholar and statesman, who is admired by believers and non-believers alike for the integrity with which he followed his conscience, even at the cost of displeasing the sovereign whose 'good servant' he was, because he chose to serve God first. The dilemma which faced More in those difficult times, the perennial question of the relationship between what is owed to Caesar and what is owed to God, allows me the opportunity to reflect with you briefly on the proper place of religious belief within the political process".
"The fundamental questions at stake in Thomas More's trial continue to present themselves in ever-changing terms as new social conditions emerge. Each generation, as it seeks to advance the common good, must ask anew: what are the requirements that governments may reasonably impose upon citizens, and how far do they extend? By appeal to what authority can moral dilemmas be resolved? These questions take us directly to the ethical foundations of civil discourse. If the moral principles underpinning the democratic process are themselves determined by nothing more solid than social consensus, then the fragility of the process becomes all too evident - herein lies the real challenge for democracy".
The Holy Father continued his remarks: "The inadequacy of pragmatic, short-term solutions to complex social and ethical problems has been illustrated all too clearly by the recent global financial crisis. There is widespread agreement that the lack of a solid ethical foundation for economic activity has contributed to the grave difficulties now being experienced by millions of people throughout the world. Just as 'every economic decision has a moral consequence', so too in the political field, the ethical dimension of policy has far-reaching consequences that no government can afford to ignore".
"The central question at issue, then, is this: where is the ethical foundation for political choices to be found? The Catholic tradition maintains that the objective norms governing right action are accessible to reason, prescinding from the content of revelation. According to this understanding, the role of religion in political debate is ... to help purify and shed light upon the application of reason to the discovery of objective moral principles".
Without the "corrective" role of religion, the Pope explained, "reason too can fall prey to distortions, as when it is manipulated by ideology, or applied in a partial way that fails to take full account of the dignity of the human person. Such misuse of reason, after all, was what gave rise to the slave trade in the first place and to many other social evils, not least the totalitarian ideologies of the twentieth century. This is why I would suggest that the world of reason and the world of faith - the world of secular rationality and the world of religious belief - need one another and should not be afraid to enter into a profound and ongoing dialogue, for the good of our civilisation.
"Religion, in other words, is not a problem for legislators to solve, but a vital contributor to the national conversation. In this light, I cannot but voice my concern at the increasing marginalisation of religion, particularly of Christianity, that is taking place in some quarters, even in nations which place a great emphasis on tolerance. There are those who would advocate that the voice of religion be silenced, or at least relegated to the purely private sphere. There are those who argue that the public celebration of festivals such as Christmas should be discouraged, in the questionable belief that it might somehow offend those of other religions or none. And there are those who argue - paradoxically with the intention of eliminating discrimination - that Christians in public roles should be required at times to act against their conscience. These are worrying signs of a failure to appreciate not only the rights of believers to freedom of conscience and freedom of religion, but also the legitimate role of religion in the public square. I would invite all of you, therefore, within your respective spheres of influence, to seek ways of promoting and encouraging dialogue between faith and reason at every level of national life".
After then highlighting how the British government co-operates with the Holy See in such areas as peace, human rights and development, the Holy Father noted how "the Holy See also looks forward to exploring with the United Kingdom new ways to promote environmental responsibility, to the benefit of all".
"In recent years it has been encouraging to witness the positive signs of a worldwide growth in solidarity towards the poor. But to turn this solidarity into effective action calls for fresh thinking that will improve life conditions in many important areas, such as food production, clean water, job creation, education, support to families, especially migrants, and basic healthcare. Where human lives are concerned, time is always short, yet the world has witnessed the vast resources that governments can draw upon to rescue financial institutions deemed 'too big to fail'. Surely the integral human development of the world's peoples is no less important: here is an enterprise, worthy of the world's attention, that is truly 'too big to fail'".
The Holy Father expressed his joy at progress in co-operation between the United Kingdom and the Holy See "in the years that have passed since the establishment of bilateral diplomatic relations, in promoting throughout the world the many core values that we share". In this context he also voiced the hope "that this relationship will continue to bear fruit, and that it will be mirrored in a growing acceptance of the need for dialogue and respect at every level of society between the world of reason and the world of faith. I am convinced that, within this country too, there are many areas in which the Church and the public authorities can work together for the good of citizens".
"For such co-operation to be possible", he concluded, "religious bodies - including institutions linked to the Catholic Church - need to be free to act in accordance with their own principles and specific convictions based upon the faith and the official teaching of the Church. In this way, such basic rights as religious freedom, freedom of conscience and freedom of association are guaranteed".
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ECUMENICAL VESPERS IN WESTMINSTER ABBEY
VATICAN CITY, 17 SEP 2010 (VIS) - At 7 p.m. today the Pope arrived at Westminster Abbey in London where he participated in an ecumenical celebration of Vespers. Since 1066, the abbey has been the traditional site of the coronation and burial of British monarchs.
The abbey, the full name of which is the Collegiate Church of St. Peter at Westminster, was probably built in the eighth century. In 960 it became a Benedictine monastery. It grew thanks to the patronage of King Edgar and especially of King Edward the Confessor, and continued to flourish until 1534 when, with the Act of Supremacy, King Henry VIII sanctioned the separation of the Church of England from the Catholic Church , dissolving the Catholic monasteries and confiscating their property.
The abbey became the Anglican cathedral of the diocese of Westminster and later the second cathedral of the diocese of London, but to this day it remains under the direct jurisdiction of the British monarch. Along the sides of the transept, to the right and left of the main altar, are the graves of various illustrious historical figures, some of them saints. Poet's Corner contains the tombs and memorial plaques of great English literary figures while behind the main altar are the royal chapels containing around a hundred tombs, many of British monarchs.
Benedict XVI, accompanied by Anglican Archbishop Rowan Williams of Canterbury, and Catholic Archbishop Vincent Nichols of Westminster, was received by John Hall, dean of the abbey, who introduced him to the chapter. Together they visited the tomb of the Unknown Soldier and pronounced a brief prayer for peace to mark the seventieth anniversary of the Battle of Britain. The Pope was then introduced to a number of religious leaders in the abbey's St. George's Chapel.
The Holy Father, accompanied by the archbishop of Canterbury, then made his way to the altar of the coronation where, having listened to the greetings of the archbishop and the dean, he pronounced some brief words.
"I thank you for your gracious welcome", he said. "This noble edifice evokes England's long history, so deeply marked by the preaching of the Gospel and the Christian culture to which it gave birth. I come here today as a pilgrim from Rome, to pray before the tomb of St. Edward the Confessor and to join you in imploring the gift of Christian unity. May these moments of prayer and friendship confirm us in love for Jesus Christ, our Lord and Saviour, and in common witness to the enduring power of the Gospel to illumine the future of this great nation".
After praying Vespers, Benedict XVI delivered his address.
"I thank the Lord for this opportunity to join you, the representatives of the Christian confessions present in Great Britain, in this magnificent abbey church dedicated to St. Peter, whose architecture and history speak so eloquently of our common heritage of faith. Here we cannot help but be reminded of how greatly the Christian faith shaped the unity and culture of Europe and the heart and spirit of the English people. Here too, we are forcibly reminded that what we share, in Christ, is greater than what continues to divide us".
The Holy Father recalled how this year marks the centenary of the modern ecumenical movement which "began with the Edinburgh Conference's appeal for Christian unity as the prerequisite for a credible and convincing witness to the Gospel in our time. In commemorating this anniversary, we must give thanks for the remarkable progress made towards this noble goal through the efforts of committed Christians of every denomination. At the same time, however, we remain conscious of how much yet remains to be done. In a world marked by growing interdependence and solidarity, we are challenged to proclaim with renewed conviction the reality of our reconciliation and liberation in Christ, and to propose the truth of the Gospel as the key to authentic and integral human development".
"Our commitment to Christian unity is born of nothing less than our faith in Christ. ... It is the reality of Christ's person, His saving work and above all the historical fact of His resurrection, which is the content of the apostolic 'kerygma' and those credal formulas which, beginning in the New Testament itself, have guaranteed the integrity of its transmission. The Church's unity, in a word, can never be other than a unity in the apostolic faith, in the faith entrusted to each new member of the Body of Christ during the rite of Baptism. It is this faith which unites us to the Lord".
The Holy Father continued his observations: "We are all aware of the challenges, the blessings, the disappointments and the signs of hope which have marked our ecumenical journey. ... We know that the friendships we have forged, the dialogue which we have begun and the hope which guides us will provide strength and direction as we persevere on our common journey. At the same time, with evangelical realism, we must also recognise the challenges which confront us, not only along the path of Christian unity, but also in our task of proclaiming Christ in our day. Fidelity to the Word of God, precisely because it is a true Word, demands of us an obedience which leads us together to a deeper understanding of the Lord's will, an obedience which must be free of intellectual conformism or facile accommodation to the spirit of the age".
"Gathered in this ancient monastic church, we can recall the example of a great Englishman and churchman whom we honour in common: St. Bede the Venerable. At the dawn of a new age in the life of society and of the Church, Bede understood both the importance of fidelity to the word of God as transmitted by the apostolic tradition, and the need for creative openness to new developments and to the demands of a sound implantation of the Gospel in contemporary language and culture".
"May St. Bede's example inspire the Christians of these lands to rediscover their shared legacy, to strengthen what they have in common, and to continue their efforts to grow in friendship. May the Risen Lord strengthen our efforts to mend the ruptures of the past and to meet the challenges of the present with hope in the future".
After the ceremony, the Pope travelled back to the apostolic nunciature by car.
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SHARED COMMITMENTS OF HOLY SEE AND BRITISH GOVERNMENT
VATICAN CITY, 17 SEP 2010 (VIS) - Given below is the text of a joint communique released following a working dinner held this evening at Lancaster House between British government representatives and the Holy See delegation.
"Her Majesty's Government hosted a dinner on 17 September for the Holy See delegation accompanying Pope Benedict XVI on his official visit to the UK, headed by Cardinal Secretary of State Tarcisio Bertone. The UK side was headed by William Hague, the Foreign Secretary. Those present included a number of senior British government ministers and senior officials from the Holy See. The discussion covered a range of areas of shared interest between the UK government and the Holy See.
"Her Majesty's Government and the Holy See share a commitment to bringing an end to poverty and underdevelopment. On the eve of a summit in New York to review progress towards implementing the Millennium Development Goals, they share the conviction that more needs to be done to address the unnecessary suffering caused by hunger, diseases and illiteracy. Strong political leadership and respect for the ethos of local communities are necessary in the promotion of the right to life, food, health and development for all.
"The British Government and the Holy See share a conviction of the urgent need for action to address the challenge of climate change. Action is needed at every level from the governmental to the individual if we are to rapidly reduce greenhouse gas emissions, to set in motion the transition to a global low-carbon economy, and to assist poor and vulnerable countries to adapt to the impacts of climate change that are already inevitable.
"We had a good exchange of views on a variety of social and economic issues, recognising the essential role played by faith in the lives of individuals and as part of the fabric of a strong, generous, tolerant society.
"The visit of Pope Benedict XVI provided the opportunity to develop a deeper exchange of views between the Holy See and the UK Government. Tonight's discussion provided a useful basis for both sides to continue to pursue initiatives and discussions on areas of common interest to the UK and the Holy See".
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DEEP SORROW FOR INNOCENT VICTIMS OF CHILD ABUSE
VATICAN CITY, 18 SEP 2010 (VIS) - In the archbishop of Westminster's palace this morning, before today's Eucharistic celebration in Westminster Cathedral, the Holy Father met with David Cameron, prime minister of the United Kingdom, Nick Clegg, deputy prime minister, and Harriet Harman, acting leader of the opposition.
Westminster Cathedral is the main place of worship of the Catholic Church in England and Wales, seat of the archbishop of Westminster, an office currently held my Msgr. Vincent Nichols. John Paul II celebrated Mass in the cathedral in 1982 and Queen Elizabeth II - at the invitation of the then archbishop, Cardinal Basil Hume - participated in an ecumenical celebration there in 1995, marking the first time a British monarch had entered a Catholic church since the time of the Reformation.
In his homily during the votive Mass for the Most Precious Blood of Christ, to which the cathedral is dedicated, the Holy Father remarked that "the visitor to this cathedral cannot fail to be struck by the great crucifix dominating the nave, which portrays Christ's body, crushed by suffering, overwhelmed by sorrow, the Innocent Victim whose death has reconciled us with the Father and given us a share in the very life of God".
"The Eucharistic sacrifice of the Body and Blood of Christ embraces in turn the mystery of our Lord's continuing passion in the members of His Mystical Body, the Church in every age".
Benedict XVI highlighted how "we see this aspect of the mystery of Christ's Precious Blood represented, most eloquently, by the martyrs of every age. ... It is also reflected in our brothers and sisters throughout the world who even now are suffering discrimination and persecution for their Christian faith. Yet it is also present, often hidden in the suffering of all those individual Christians who daily unite their sacrifices to those of the Lord for the sanctification of the Church and the redemption of the world. My thoughts go in a special way to all those who are spiritually united with this Eucharistic celebration, and in particular the sick, the elderly, the handicapped and those who suffer mentally and spiritually.
"Here too", he added, "I think of the immense suffering caused by the abuse of children, especially within the Church and by her ministers. Above all, I express my deep sorrow to the innocent victims of these unspeakable crimes, along with my hope that the power of Christ's grace, His sacrifice of reconciliation, will bring deep healing and peace to their lives. I also acknowledge, with you, the shame and humiliation which all of us have suffered because of these sins; and I invite you to offer it to the Lord with trust that this chastisement will contribute to the healing of the victims, the purification of the Church and the renewal of her age-old commitment to the education and care of young people. I express my gratitude for the efforts being made to address this problem responsibly, and I ask all of you to show your concern for the victims and solidarity with your priests".
After then recalling how Vatican Council II had spoken "eloquently of the indispensable role of the laity in carrying forward the Church's mission", the Holy Father noted that "the Council's appeal to the lay faithful to take up their baptismal sharing in Christ's mission echoed the insights and teachings of John Henry Newman. May the profound ideas of this great Englishman continue to inspire all Christ's followers in this land to conform their every thought, word and action to Christ, and to work strenuously to defend those unchanging moral truths which, taken up, illuminated and confirmed by the Gospel, stand at the foundation of a truly humane, just and free society".
"How much contemporary society needs this witness!", the Pope exclaimed. "How much we need, in the Church and in society, witnesses of the beauty of holiness, witnesses of the splendour of truth, witnesses of the joy and freedom born of a living relationship with Christ! One of the greatest challenges facing us today is how to speak convincingly of the wisdom and liberating power of God's Word to a world which all too often sees the Gospel as a constriction of human freedom, instead of the truth which liberates our minds and enlightens our efforts to live wisely and well, both as individuals and as members of society.
"Let us pray, then, that the Catholics of this land will become ever more conscious of their dignity as a priestly people, called to consecrate the world to God through lives of faith and holiness. And may this increase of apostolic zeal be accompanied by an outpouring of prayer for vocations to the ordained priesthood. ... May many young men in this land find the strength to answer the Master's call to the ministerial priesthood, devoting their lives, their energy and their talents to God, thus building up His people in unity and fidelity to the Gospel, especially through the celebration of the Eucharistic sacrifice".
At the end of Mass, the Pope went out to greet young people gathered in front of the cathedral. Recalling the theme of his trip to the United Kingdom (Heart speaks unto heart - cor ad cor loquitur) he reminded them that "we were made to give love, to make it the inspiration for all we do and the most enduring thing in our lives. At times this seems so natural, especially when we feel the exhilaration of love, when our hearts brim over with generosity, idealism, the desire to help others, to build a better world. But at other times we realise that it is difficult to love; our hearts can easily be hardened by selfishness, envy and pride".
"Every day we have to choose to love", Benedict XVI insisted, "and this requires help, the help that comes from Christ, from prayer and from the wisdom found in His Word, and from the grace which He bestows on us in the Sacraments of His Church. This is the message I want to share with you today. I ask you to look into your hearts each day to find the source of all true love. Jesus ... is calling you to spend time with Him in prayer. But this kind of prayer, real prayer, requires discipline; it requires making time for moments of silence every day, ... because it is in silence that we find God, and in silence that we discover our true self. And in discovering our true self, we discover the particular vocation which God has given us for the building up of His Church and the redemption of our world".
The Pope then unveiled and blessed a mosaic of St. David, patron of Wales, and lit a candle before an image of Our Lady of Cardigan who is venerated at a shrine in that country.
Before returning to the apostolic nunciature, the Holy Father again met briefly with the archbishop of Canterbury, who was present at the Eucharistic celebration.
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Friday, September 17, 2010
SUMMARY OF THE POPE'S APOSTOLIC TRIP TO THE UK: 16 - 17 SEPTEMBER
09.17.2010 - Twentieth Year - Num. 159
PAPAL INTERVIEW DURING THE FLIGHT TO THE UNITED KINGDOM
VATICAN CITY, 16 SEP 2010 (VIS) - As is the tradition on his apostolic trips abroad, during his flight to the United Kingdom the Holy Father answered questions from the journalists accompanying him on the papal aircraft.
One journalist asked the Pope if he was worried about the discussions and contrasting opinions that have marked preparations for his trip. "The tradition of the country has included strong anti-Catholic views. Are you concerned about how you will be received?"
Benedict XVI replied: "I must say that I am not worried because when I went to France it was said that it was the most anti-clerical of countries, with strong anti-clerical currents and a minimum number of faithful, and when I went to the Czech Republic it was also said that it was the most irreligious and anticlerical country of Europe. ... Of course, Great Britain has its own history of anti-Catholicism, that much is obvious, but it is also a country with a great history of tolerance. Thus I am certain that there will be a generally positive welcome from Catholics and believers, attention from those from those who seek to progress in our time, and mutual respect and tolerance where there is anti-Catholicism. I hope to carry on courageously and joyfully".
The second question was: "The United Kingdom, like many other Western countries, is considered to be a secular State. There is a strong culturally-motivated atheist movement. Nonetheless, there are also signs that religious faith - particularly faith in Jesus Christ - remains alive at a personal level. What does this mean for Catholics and Anglicans? Can anything be done to make the Church a more credible and attractive institution?"
"In my view", the Pope replied, "a Church which seeks above all to be attractive is already on the wrong path, because the Church does not work for herself, she does not work to increase her numbers and her power. The Church is at the service of Another. She serves not herself, not to become strong; rather, she serves to make the announcement of Jesus Christ more accessible: the great truths, the great powers of love and reconciliation which appeared in Him and which always come from the presence of Jesus Christ. ... In this sense its seems to me that Anglicans and Catholics have a simple task, the same task, the same direction to follow. If Anglicans and Catholics see that neither is an end unto themselves, but that they are both instruments of Christ ('friend of the bridegroom' as St. John says); if both follow Christ's priorities and not their own, then they come together because those priorities unite them. They are no longer rivals, each searching for more followers, they are joined in their commitment to the truth of Christ which comes into this world. Thus do they also reciprocally discover authentic and fruitful ecumenism".
The third question put to the Pope focused on how to restore trust among the faithful following the sex abuse scandals.
"In the first place, I have to say that these revelations were a shock to me, a source of great sadness. It is difficult to understand how this perversion of the priestly ministry was possible. The priest at the moment of ordination, having prepared for years for that moment, says yes to Christ, becoming His voice, His mouth, His hand, and serving Him with all his life so that the Good Shepherd Who loves, helps and leads us to truth may be present in the world. It is difficult to understand how a man who has done and said these things can fall into this perversion. It is very sad. It is also sad that the Church authorities were not sufficiently vigilant, not quick and decisive enough in taking the necessary measures. For all these reasons we are now in a time of penance, humility and renewed sincerity. ... As concerns the victims, I would like to make three important points. ... How can we make reparation, what can we do to help these people overcome their trauma, rediscover life and faith in the message of Christ? Concern and commitment to the victims is the first priority, with material psychological and spiritual assistance. The second question is the problem of the guilty, ensuring they receive just punishment, that they have no possibility of approaching young people, because we know that this is a disease and free will cannot function where the disease exists. Thus we must protect these people from themselves, find ways to help them and protect them from themselves, excluding them from all access to young people. The third point concerns prevention through education and the selection of candidates to the priesthood; vigilance so that as far as humanly possible future cases are avoided. I would also like to take this moment to thank British bishops for their attention and collaboration, both with the See of St. Peter and with the public authorities, and for their concern towards the victims. I feel the British episcopate has done and continues to do a great job, and I am very grateful to them".
"The figure of Cardinal Newman", noted another journalist, "is very important for you, to the extent that you are taking the exceptional step of presiding at his beatification. Do you feel that his memory can help to overcome divisions between Anglicans and Catholics? What aspects of his personality do you wish to emphasise most?"
"Cardinal Newman is above all", the Holy Father said, "a modern man who experienced all the problems of modernity, who also lived the problem of agnosticism, the impossibility of knowing God and believing. ... I would also highlight these three elements: The modernity of his life, with all the doubts and problems of our lives today. His immense culture; his knowledge of the great treasures of human culture and his permanent readiness to study and renew that knowledge. His spirituality; his spiritual life and his life with God. These things make him an exceptional man of our time. Thus his figure appears as a doctor of the Church for us and for everyone, as well as being a bridge between Anglicans and Catholics".
The final question was: "This visit is considered as being a 'State visit'. Are there important points of agreement with the UK authorities, particularly in view of the great challenges facing the world today?"
The Pope replied: "I am very grateful to Her Majesty Queen Elizabeth II who wished to give this visit the rank of State visit, thus expressing its public nature as well as the joint responsibility of politics and religion for the future of the continent and the future of humanity. [We have] a great and joint responsibility to ensure that the values that create justice and politics - values that come from religion - proceed together in our time. Of course, the fact that this is a State visit does not make it a political event, because if the Pope is a head of State this is only a tool to guarantee the independence of his announcement and the public nature of his work as pastor, In this sense, a State visit always remains, substantially and essentially, a pastoral visit".
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RELIGION IS A GUARANTEE OF AUTHENTIC LIBERTY AND RESPECT
VATICAN CITY, 16 SEP 2010 (VIS) - At 3.15 p.m. today, the Pope left Edinburgh by car for Bellahouston Park in Glasgow where he arrived an hour later. Having driven through the park, greeting and blessing the 70,000 faithful present, he celebrated Mass in honour of St. Ninian of Galloway, apostle of Scotland (360-432).
Recalling John Paul II's historic 1982 visit during which he had called the faithful to walk hand in hand with their fellow Christians, the Pope noted how this "has led to greater trust and friendship with the members of the Church of Scotland, the Scottish Episcopal Church and others".
Benedict XVI also greeted representatives of other Christian confessions present at the ceremony. "Let us give thanks to God", he said, "for the promise which ecumenical understanding and co-operation represents for a united witness to the saving truth of God's word in today's rapidly changing society".
On the subject of education he noted how "in the last thirty years, and with the assistance of civil authorities, Scottish Catholic schools have taken up the challenge of providing an integral education to greater numbers of students".
"I encourage the Catholic professionals, politicians and teachers of Scotland never to lose sight of their calling to use their talents and experience in the service of the faith, engaging contemporary Scottish culture at every level", he said.
"The evangelisation of culture is all the more important in our times, when a 'dictatorship of relativism' threatens to obscure the unchanging truth about man's nature, his destiny and his ultimate good. There are some who now seek to exclude religious belief from public discourse, to privatise it or even to paint it as a threat to equality and liberty. Yet religion is in fact a guarantee of authentic liberty and respect, leading us to look upon every person as a brother or sister. For this reason I appeal in particular to you, the lay faithful, ... not only to be examples of faith in public, but also to put the case for the promotion of faith's wisdom and vision in the public forum.
"Society today", the Pope added, "needs clear voices which propose our right to live, not in a jungle of self-destructive and arbitrary freedoms, but in a society which works for the true welfare of its citizens and offers them guidance and protection in the face of their weakness and fragility. Do not be afraid to take up this service to your brothers and sisters, and to the future of your beloved nation".
Addressing Scottish bishops, Benedict XVI reminded them that one of their primary pastoral duties is the sanctification of priests. "Pray with them for vocations", he said.
And he told Scottish priests that "you are called to holiness and to serve God's people by modelling your lives on the mystery of the Lord's cross. Preach the Gospel with a pure heart and a clear conscience. Dedicate yourselves to God alone and you will become shining examples to young men of a holy, simple and joyful life: they, in their turn, will surely wish to join you in your single-minded service of God's people".
The Pope concluded his homily with some remarks addressed to the young Catholics of Scotland. "There are", he noted, "many temptations placed before you every day - drugs, money, sex, pornography, alcohol - which the world tells you will bring you happiness, yet these things are destructive and divisive. There is only one thing which lasts: the love of Jesus Christ personally for each one of you. Search for Him, know Him and love Him, and He will set you free from slavery to the glittering but superficial existence frequently proposed by today's society. Put aside what is worthless and learn of your own dignity as children of God".
"I pray that many of you will know and love Jesus Christ and, through that encounter, will dedicate yourselves completely to God, especially those of you who are called to the priesthood and religious life".
After Mass, the Pope travelled by plane from Glasgow to London's Heathrow airport. From there he went to the apostolic nunciature where he spent the night.
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CATHOLIC SCHOOLS: THE TRANSCENDENT DIMENSION OF STUDY
VATICAN CITY, 17 SEP 2010 (VIS) - This morning the Holy Father travelled twelve kilometres by car from the apostolic nunciature in London, England, to St. Mary's University College at Twickenham. The institution, founded in 1850 to educate the children of poorer Catholic families, was initially run by the Brothers of Christian Schools but passed to the Vincentians in 1899. It currently has 4,000 students. From 1920 to 1989 it was part of the University of London but now issues its own academic qualifications.
The Pope was greeted by the rector and the chaplain of the university, by Michael Gove, minister for Education, and by Bishop George Stack, auxiliary of Westminster. They accompanied him to the university chapel where 300 religious who work in education were awaiting his arrival. Once there the Pope delivered his address.
"You form new generations not only in knowledge of the faith, but in every aspect of what it means to live as mature and responsible citizens in today's world", said the Holy Father. "Education is not and must never be considered as purely utilitarian. It is about forming the human person, equipping him or her to live life to the full - in short it is about imparting wisdom. And true wisdom is inseparable from knowledge of the Creator".
"This transcendent dimension of study and teaching was clearly grasped by the monks who contributed so much to the evangelisation of these islands", he said. "Since the search for God, which lies at the heart of the monastic vocation, requires active engagement with the means by which He makes Himself known - His creation and His revealed word - it was only natural that the monastery should have a library and a school. ... It was the monks' dedication to learning as the path on which to encounter the Incarnate Word of God that was to lay the foundations of our Western culture and civilisation".
The Holy Father thanked the members of the teaching orders which, he said, "have carried the light of the Gospel to far-off lands as part of the Church's great missionary work. ... Often", he told his audience, "you laid the foundations of educational provision long before the State assumed a responsibility for this vital service to the individual and to society.
"As the relative roles of Church and State in the field of education continue to evolve", the Pope added, "never forget that religious have a unique contribution to offer to this apostolate, above all through lives consecrated to God and through faithful, loving witness to Christ, the supreme Teacher. Indeed, the presence of religious in Catholic schools is a powerful reminder of the much-discussed Catholic ethos that needs to inform every aspect of school life. This extends far beyond the self-evident requirement that the content of the teaching should always be in conformity with Church doctrine".
Pope Benedict concluded by expressing his particular appreciation "for those whose task it is to ensure that our schools provide a safe environment for children and young people. Our responsibility towards those entrusted to us for their Christian formation demands nothing less. Indeed, the life of faith can only be effectively nurtured when the prevailing atmosphere is one of respectful and affectionate trust. I pray that this may continue to be a hallmark of the Catholic schools in this country".
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BENEDICT XVI CALLS CATHOLIC STUDENTS TO SANCTITY
VATICAN CITY, 17 SEP 2010 (VIS) - At the end of his meeting with religious in the chapel of St. Mary's University College at Twickenham, the Holy Father travelled by popemobile across the campus towards the sports field, where 4,000 students from British Catholic schools were awaiting his arrival. The students had been able to follow his remarks to the religious on large television screens. St. Mary's is famous for its sports facilities, which have been chosen as a training ground for the 2010 London Olympics. The Pope's meeting with the students was broadcast live by the internet and could be seen in all the Catholic schools of England, Scotland and Wales.
The Pope was greeted by Bishop Malcolm P. McMahon O.P. of Nottingham, president of the episcopal commission for education, then proceeded to inaugurate the John Paul II Foundation for Sport, which Catholic bishops intend to use to bring together that Pope's teachings on the subject of sport (120 discourses during his pontificate).
"It is not often that a Pope", said Benedict XVI, "has the opportunity to speak to the students of all the Catholic schools of England, Wales and Scotland at the same time. And since I have the chance now, there is something I very much want to say to you. I hope that among those of you listening to me today there are some of the future saints of the twenty-first century".
"Perhaps some of you have never thought about this before. ... Let me explain what I mean. ... When I invite you to become saints, I am asking you not to be content with second best. I am asking you not to pursue one limited goal and ignore all the others. ... Happiness is something we all want, but one of the great tragedies in this world is that so many people never find it, because they look for it in the wrong places. The key to it is very simple - true happiness is to be found in God. We need to have the courage to place our deepest hopes in God alone, not in money, in a career, in worldly success, or in our relationships with others, but in God. Only He can satisfy the deepest needs of our hearts.
"Not only does God love us with a depth and an intensity that we can scarcely begin to comprehend, but He invites us to respond to that love", the Pope added. "And once you enter into friendship with God, everything in your life begins to change. ... You are attracted to the practice of virtue. You begin to see greed and selfishness and all the other sins for what they really are, destructive and dangerous tendencies that cause deep suffering and do great damage. ... You begin to feel compassion for people in difficulties and you are eager to do something to help them. ... And once these things begin to matter to you, you are well on the way to becoming saints".
The Holy Father went on: "In your Catholic schools, there is always a bigger picture over and above the individual subjects you study, the different skills you learn. All the work you do is placed in the context of growing in friendship with God, and all that flows from that friendship. ... Never allow yourselves to become narrow. The world needs good scientists, but a scientific outlook becomes dangerously narrow if it ignores the religious or ethical dimension of life, just as religion becomes narrow if it rejects the legitimate contribution of science to our understanding of the world. We need good historians and philosophers and economists, but if the account they give of human life within their particular field is too narrowly focused, they can lead us seriously astray".
Benedict concluded his remarks by addressing the "many non-Catholics studying in the Catholic schools in Great Britain. ... I pray that you too will feel encouraged to practise virtue and to grow in knowledge and friendship with God alongside your Catholic classmates. You are a reminder to them of the bigger picture that exists outside the school, and indeed, it is only right that respect and friendship for members of other religious traditions should be among the virtues learned in a Catholic school. I hope too that you will want to share with everyone you meet the values and insights you have learned through the Christian education you have received".
Having completed his address, the Pope moved on to the University's Waldgrave Drawing Room where he met with representatives of other religions.
PV-UNITED KINGDOM/ VIS 20100917 (780)
DIALOGUE AND COLLABORATION AMONG DIFFERENT RELIGIONS
VATICAN CITY, 17 SEP 2010 (VIS) - At midday today in St. Mary's University College at Twickenham, the Holy Father met with leaders from the main Christian confessions and from other religions present in the United Kingdom: Jews, Muslims, Hindus and Sikhs.
"The presence of committed believers in various fields of social and economic life speaks eloquently of the fact that the spiritual dimension of our lives is fundamental to our identity as human beings", the Pope told his audience.
He then highlighted how "the quest for the sacred is the search for the one thing necessary, which alone satisfies the longings of the human heart".
"The human and natural sciences", he explained, "cannot satisfy the deepest longings of the human heart, they cannot fully explain to us our origin and our destiny, why and for what purpose we exist, nor indeed can they provide us with an exhaustive answer to the question, 'why is there something rather than nothing?'
"The quest for the sacred", the Pope added, "does not devalue other fields of human enquiry. On the contrary, it places them in a context which magnifies their importance, as ways of responsibly exercising our stewardship over creation". God "entrusted us with the task of exploring and harnessing the mysteries of nature in order to serve a higher good. ... In the Christian faith [this] is expressed as love for God and love for our neighbour. And so we engage with the world wholeheartedly and enthusiastically, but always with a view to serving that higher good, lest we disfigure the beauty of creation by exploiting it for selfish purposes.
"So it is that genuine religious belief points us beyond present utility towards the transcendent. It reminds us of the possibility and the imperative of moral conversion, of the duty to live peaceably with our neighbour, of the importance of living a life of integrity. ... It motivates us to cultivate the practice of virtue and to reach out towards one another in love, with the greatest respect for religious traditions different from our own".
Referring then to the importance of dialogue and collaboration with followers of other religions, the Holy Father made specific mention of "situations in some parts of the world, where co-operation and dialogue between religions calls for mutual respect, the freedom to practise one's religion and to engage in acts of public worship, and the freedom to follow one's conscience without suffering ostracism or persecution, even after conversion from one religion to another. Once such a respect and openness has been established, peoples of all religions will work together effectively for peace and mutual understanding, and so give a convincing witness before the world".
And he went on: "This kind of dialogue needs to take place on a number of different levels, and should not be limited to formal discussions. The dialogue of life involves simply living alongside one another and learning from one another in such a way as to grow in mutual knowledge and respect. The dialogue of action brings us together in concrete forms of collaboration, as we apply our religious insights to the task of promoting integral human development, working for peace, justice and the stewardship of creation. Such a dialogue may include exploring together how to defend human life at every stage and how to ensure the non-exclusion of the religious dimension of individuals and communities in the life of society.
"Then at the level of formal conversations, there is a need not only for theological exchange, but also sharing our spiritual riches, speaking of our experience of prayer and contemplation, and expressing to one another the joy of our encounter with divine love. In this context I am pleased to note the many positive initiatives undertaken in this country to promote such dialogue at a variety of levels".
Pope Benedict concluded his remarks before the multi-religious gathering by giving assurances that the Catholic Church "follows the path of engagement and dialogue out of a genuine sense of respect for you and your beliefs. Catholics, both in Britain and throughout the world, will continue to work to build bridges of friendship to other religions, to heal past wrongs and to foster trust between individuals and communities".
At the end of the event, the Pope travelled to the apostolic nunciature where he had lunch.
PV-UNITED KINGDOM/ VIS 20100917 (730)
The news items contained in the Vatican Information Service may be used, in part or in their entirety, by quoting the source:
V.I.S. -Vatican Information Service. http://www.visnews.org/
Copyright © Vatican Information Service 00120 Vatican City
PAPAL INTERVIEW DURING THE FLIGHT TO THE UNITED KINGDOM
VATICAN CITY, 16 SEP 2010 (VIS) - As is the tradition on his apostolic trips abroad, during his flight to the United Kingdom the Holy Father answered questions from the journalists accompanying him on the papal aircraft.
One journalist asked the Pope if he was worried about the discussions and contrasting opinions that have marked preparations for his trip. "The tradition of the country has included strong anti-Catholic views. Are you concerned about how you will be received?"
Benedict XVI replied: "I must say that I am not worried because when I went to France it was said that it was the most anti-clerical of countries, with strong anti-clerical currents and a minimum number of faithful, and when I went to the Czech Republic it was also said that it was the most irreligious and anticlerical country of Europe. ... Of course, Great Britain has its own history of anti-Catholicism, that much is obvious, but it is also a country with a great history of tolerance. Thus I am certain that there will be a generally positive welcome from Catholics and believers, attention from those from those who seek to progress in our time, and mutual respect and tolerance where there is anti-Catholicism. I hope to carry on courageously and joyfully".
The second question was: "The United Kingdom, like many other Western countries, is considered to be a secular State. There is a strong culturally-motivated atheist movement. Nonetheless, there are also signs that religious faith - particularly faith in Jesus Christ - remains alive at a personal level. What does this mean for Catholics and Anglicans? Can anything be done to make the Church a more credible and attractive institution?"
"In my view", the Pope replied, "a Church which seeks above all to be attractive is already on the wrong path, because the Church does not work for herself, she does not work to increase her numbers and her power. The Church is at the service of Another. She serves not herself, not to become strong; rather, she serves to make the announcement of Jesus Christ more accessible: the great truths, the great powers of love and reconciliation which appeared in Him and which always come from the presence of Jesus Christ. ... In this sense its seems to me that Anglicans and Catholics have a simple task, the same task, the same direction to follow. If Anglicans and Catholics see that neither is an end unto themselves, but that they are both instruments of Christ ('friend of the bridegroom' as St. John says); if both follow Christ's priorities and not their own, then they come together because those priorities unite them. They are no longer rivals, each searching for more followers, they are joined in their commitment to the truth of Christ which comes into this world. Thus do they also reciprocally discover authentic and fruitful ecumenism".
The third question put to the Pope focused on how to restore trust among the faithful following the sex abuse scandals.
"In the first place, I have to say that these revelations were a shock to me, a source of great sadness. It is difficult to understand how this perversion of the priestly ministry was possible. The priest at the moment of ordination, having prepared for years for that moment, says yes to Christ, becoming His voice, His mouth, His hand, and serving Him with all his life so that the Good Shepherd Who loves, helps and leads us to truth may be present in the world. It is difficult to understand how a man who has done and said these things can fall into this perversion. It is very sad. It is also sad that the Church authorities were not sufficiently vigilant, not quick and decisive enough in taking the necessary measures. For all these reasons we are now in a time of penance, humility and renewed sincerity. ... As concerns the victims, I would like to make three important points. ... How can we make reparation, what can we do to help these people overcome their trauma, rediscover life and faith in the message of Christ? Concern and commitment to the victims is the first priority, with material psychological and spiritual assistance. The second question is the problem of the guilty, ensuring they receive just punishment, that they have no possibility of approaching young people, because we know that this is a disease and free will cannot function where the disease exists. Thus we must protect these people from themselves, find ways to help them and protect them from themselves, excluding them from all access to young people. The third point concerns prevention through education and the selection of candidates to the priesthood; vigilance so that as far as humanly possible future cases are avoided. I would also like to take this moment to thank British bishops for their attention and collaboration, both with the See of St. Peter and with the public authorities, and for their concern towards the victims. I feel the British episcopate has done and continues to do a great job, and I am very grateful to them".
"The figure of Cardinal Newman", noted another journalist, "is very important for you, to the extent that you are taking the exceptional step of presiding at his beatification. Do you feel that his memory can help to overcome divisions between Anglicans and Catholics? What aspects of his personality do you wish to emphasise most?"
"Cardinal Newman is above all", the Holy Father said, "a modern man who experienced all the problems of modernity, who also lived the problem of agnosticism, the impossibility of knowing God and believing. ... I would also highlight these three elements: The modernity of his life, with all the doubts and problems of our lives today. His immense culture; his knowledge of the great treasures of human culture and his permanent readiness to study and renew that knowledge. His spirituality; his spiritual life and his life with God. These things make him an exceptional man of our time. Thus his figure appears as a doctor of the Church for us and for everyone, as well as being a bridge between Anglicans and Catholics".
The final question was: "This visit is considered as being a 'State visit'. Are there important points of agreement with the UK authorities, particularly in view of the great challenges facing the world today?"
The Pope replied: "I am very grateful to Her Majesty Queen Elizabeth II who wished to give this visit the rank of State visit, thus expressing its public nature as well as the joint responsibility of politics and religion for the future of the continent and the future of humanity. [We have] a great and joint responsibility to ensure that the values that create justice and politics - values that come from religion - proceed together in our time. Of course, the fact that this is a State visit does not make it a political event, because if the Pope is a head of State this is only a tool to guarantee the independence of his announcement and the public nature of his work as pastor, In this sense, a State visit always remains, substantially and essentially, a pastoral visit".
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RELIGION IS A GUARANTEE OF AUTHENTIC LIBERTY AND RESPECT
VATICAN CITY, 16 SEP 2010 (VIS) - At 3.15 p.m. today, the Pope left Edinburgh by car for Bellahouston Park in Glasgow where he arrived an hour later. Having driven through the park, greeting and blessing the 70,000 faithful present, he celebrated Mass in honour of St. Ninian of Galloway, apostle of Scotland (360-432).
Recalling John Paul II's historic 1982 visit during which he had called the faithful to walk hand in hand with their fellow Christians, the Pope noted how this "has led to greater trust and friendship with the members of the Church of Scotland, the Scottish Episcopal Church and others".
Benedict XVI also greeted representatives of other Christian confessions present at the ceremony. "Let us give thanks to God", he said, "for the promise which ecumenical understanding and co-operation represents for a united witness to the saving truth of God's word in today's rapidly changing society".
On the subject of education he noted how "in the last thirty years, and with the assistance of civil authorities, Scottish Catholic schools have taken up the challenge of providing an integral education to greater numbers of students".
"I encourage the Catholic professionals, politicians and teachers of Scotland never to lose sight of their calling to use their talents and experience in the service of the faith, engaging contemporary Scottish culture at every level", he said.
"The evangelisation of culture is all the more important in our times, when a 'dictatorship of relativism' threatens to obscure the unchanging truth about man's nature, his destiny and his ultimate good. There are some who now seek to exclude religious belief from public discourse, to privatise it or even to paint it as a threat to equality and liberty. Yet religion is in fact a guarantee of authentic liberty and respect, leading us to look upon every person as a brother or sister. For this reason I appeal in particular to you, the lay faithful, ... not only to be examples of faith in public, but also to put the case for the promotion of faith's wisdom and vision in the public forum.
"Society today", the Pope added, "needs clear voices which propose our right to live, not in a jungle of self-destructive and arbitrary freedoms, but in a society which works for the true welfare of its citizens and offers them guidance and protection in the face of their weakness and fragility. Do not be afraid to take up this service to your brothers and sisters, and to the future of your beloved nation".
Addressing Scottish bishops, Benedict XVI reminded them that one of their primary pastoral duties is the sanctification of priests. "Pray with them for vocations", he said.
And he told Scottish priests that "you are called to holiness and to serve God's people by modelling your lives on the mystery of the Lord's cross. Preach the Gospel with a pure heart and a clear conscience. Dedicate yourselves to God alone and you will become shining examples to young men of a holy, simple and joyful life: they, in their turn, will surely wish to join you in your single-minded service of God's people".
The Pope concluded his homily with some remarks addressed to the young Catholics of Scotland. "There are", he noted, "many temptations placed before you every day - drugs, money, sex, pornography, alcohol - which the world tells you will bring you happiness, yet these things are destructive and divisive. There is only one thing which lasts: the love of Jesus Christ personally for each one of you. Search for Him, know Him and love Him, and He will set you free from slavery to the glittering but superficial existence frequently proposed by today's society. Put aside what is worthless and learn of your own dignity as children of God".
"I pray that many of you will know and love Jesus Christ and, through that encounter, will dedicate yourselves completely to God, especially those of you who are called to the priesthood and religious life".
After Mass, the Pope travelled by plane from Glasgow to London's Heathrow airport. From there he went to the apostolic nunciature where he spent the night.
PV-UNITED KINGDOM/ VIS 20100917 (710)
CATHOLIC SCHOOLS: THE TRANSCENDENT DIMENSION OF STUDY
VATICAN CITY, 17 SEP 2010 (VIS) - This morning the Holy Father travelled twelve kilometres by car from the apostolic nunciature in London, England, to St. Mary's University College at Twickenham. The institution, founded in 1850 to educate the children of poorer Catholic families, was initially run by the Brothers of Christian Schools but passed to the Vincentians in 1899. It currently has 4,000 students. From 1920 to 1989 it was part of the University of London but now issues its own academic qualifications.
The Pope was greeted by the rector and the chaplain of the university, by Michael Gove, minister for Education, and by Bishop George Stack, auxiliary of Westminster. They accompanied him to the university chapel where 300 religious who work in education were awaiting his arrival. Once there the Pope delivered his address.
"You form new generations not only in knowledge of the faith, but in every aspect of what it means to live as mature and responsible citizens in today's world", said the Holy Father. "Education is not and must never be considered as purely utilitarian. It is about forming the human person, equipping him or her to live life to the full - in short it is about imparting wisdom. And true wisdom is inseparable from knowledge of the Creator".
"This transcendent dimension of study and teaching was clearly grasped by the monks who contributed so much to the evangelisation of these islands", he said. "Since the search for God, which lies at the heart of the monastic vocation, requires active engagement with the means by which He makes Himself known - His creation and His revealed word - it was only natural that the monastery should have a library and a school. ... It was the monks' dedication to learning as the path on which to encounter the Incarnate Word of God that was to lay the foundations of our Western culture and civilisation".
The Holy Father thanked the members of the teaching orders which, he said, "have carried the light of the Gospel to far-off lands as part of the Church's great missionary work. ... Often", he told his audience, "you laid the foundations of educational provision long before the State assumed a responsibility for this vital service to the individual and to society.
"As the relative roles of Church and State in the field of education continue to evolve", the Pope added, "never forget that religious have a unique contribution to offer to this apostolate, above all through lives consecrated to God and through faithful, loving witness to Christ, the supreme Teacher. Indeed, the presence of religious in Catholic schools is a powerful reminder of the much-discussed Catholic ethos that needs to inform every aspect of school life. This extends far beyond the self-evident requirement that the content of the teaching should always be in conformity with Church doctrine".
Pope Benedict concluded by expressing his particular appreciation "for those whose task it is to ensure that our schools provide a safe environment for children and young people. Our responsibility towards those entrusted to us for their Christian formation demands nothing less. Indeed, the life of faith can only be effectively nurtured when the prevailing atmosphere is one of respectful and affectionate trust. I pray that this may continue to be a hallmark of the Catholic schools in this country".
PV-UNITED KINGDOM/ VIS 20100917 (570)
BENEDICT XVI CALLS CATHOLIC STUDENTS TO SANCTITY
VATICAN CITY, 17 SEP 2010 (VIS) - At the end of his meeting with religious in the chapel of St. Mary's University College at Twickenham, the Holy Father travelled by popemobile across the campus towards the sports field, where 4,000 students from British Catholic schools were awaiting his arrival. The students had been able to follow his remarks to the religious on large television screens. St. Mary's is famous for its sports facilities, which have been chosen as a training ground for the 2010 London Olympics. The Pope's meeting with the students was broadcast live by the internet and could be seen in all the Catholic schools of England, Scotland and Wales.
The Pope was greeted by Bishop Malcolm P. McMahon O.P. of Nottingham, president of the episcopal commission for education, then proceeded to inaugurate the John Paul II Foundation for Sport, which Catholic bishops intend to use to bring together that Pope's teachings on the subject of sport (120 discourses during his pontificate).
"It is not often that a Pope", said Benedict XVI, "has the opportunity to speak to the students of all the Catholic schools of England, Wales and Scotland at the same time. And since I have the chance now, there is something I very much want to say to you. I hope that among those of you listening to me today there are some of the future saints of the twenty-first century".
"Perhaps some of you have never thought about this before. ... Let me explain what I mean. ... When I invite you to become saints, I am asking you not to be content with second best. I am asking you not to pursue one limited goal and ignore all the others. ... Happiness is something we all want, but one of the great tragedies in this world is that so many people never find it, because they look for it in the wrong places. The key to it is very simple - true happiness is to be found in God. We need to have the courage to place our deepest hopes in God alone, not in money, in a career, in worldly success, or in our relationships with others, but in God. Only He can satisfy the deepest needs of our hearts.
"Not only does God love us with a depth and an intensity that we can scarcely begin to comprehend, but He invites us to respond to that love", the Pope added. "And once you enter into friendship with God, everything in your life begins to change. ... You are attracted to the practice of virtue. You begin to see greed and selfishness and all the other sins for what they really are, destructive and dangerous tendencies that cause deep suffering and do great damage. ... You begin to feel compassion for people in difficulties and you are eager to do something to help them. ... And once these things begin to matter to you, you are well on the way to becoming saints".
The Holy Father went on: "In your Catholic schools, there is always a bigger picture over and above the individual subjects you study, the different skills you learn. All the work you do is placed in the context of growing in friendship with God, and all that flows from that friendship. ... Never allow yourselves to become narrow. The world needs good scientists, but a scientific outlook becomes dangerously narrow if it ignores the religious or ethical dimension of life, just as religion becomes narrow if it rejects the legitimate contribution of science to our understanding of the world. We need good historians and philosophers and economists, but if the account they give of human life within their particular field is too narrowly focused, they can lead us seriously astray".
Benedict concluded his remarks by addressing the "many non-Catholics studying in the Catholic schools in Great Britain. ... I pray that you too will feel encouraged to practise virtue and to grow in knowledge and friendship with God alongside your Catholic classmates. You are a reminder to them of the bigger picture that exists outside the school, and indeed, it is only right that respect and friendship for members of other religious traditions should be among the virtues learned in a Catholic school. I hope too that you will want to share with everyone you meet the values and insights you have learned through the Christian education you have received".
Having completed his address, the Pope moved on to the University's Waldgrave Drawing Room where he met with representatives of other religions.
PV-UNITED KINGDOM/ VIS 20100917 (780)
DIALOGUE AND COLLABORATION AMONG DIFFERENT RELIGIONS
VATICAN CITY, 17 SEP 2010 (VIS) - At midday today in St. Mary's University College at Twickenham, the Holy Father met with leaders from the main Christian confessions and from other religions present in the United Kingdom: Jews, Muslims, Hindus and Sikhs.
"The presence of committed believers in various fields of social and economic life speaks eloquently of the fact that the spiritual dimension of our lives is fundamental to our identity as human beings", the Pope told his audience.
He then highlighted how "the quest for the sacred is the search for the one thing necessary, which alone satisfies the longings of the human heart".
"The human and natural sciences", he explained, "cannot satisfy the deepest longings of the human heart, they cannot fully explain to us our origin and our destiny, why and for what purpose we exist, nor indeed can they provide us with an exhaustive answer to the question, 'why is there something rather than nothing?'
"The quest for the sacred", the Pope added, "does not devalue other fields of human enquiry. On the contrary, it places them in a context which magnifies their importance, as ways of responsibly exercising our stewardship over creation". God "entrusted us with the task of exploring and harnessing the mysteries of nature in order to serve a higher good. ... In the Christian faith [this] is expressed as love for God and love for our neighbour. And so we engage with the world wholeheartedly and enthusiastically, but always with a view to serving that higher good, lest we disfigure the beauty of creation by exploiting it for selfish purposes.
"So it is that genuine religious belief points us beyond present utility towards the transcendent. It reminds us of the possibility and the imperative of moral conversion, of the duty to live peaceably with our neighbour, of the importance of living a life of integrity. ... It motivates us to cultivate the practice of virtue and to reach out towards one another in love, with the greatest respect for religious traditions different from our own".
Referring then to the importance of dialogue and collaboration with followers of other religions, the Holy Father made specific mention of "situations in some parts of the world, where co-operation and dialogue between religions calls for mutual respect, the freedom to practise one's religion and to engage in acts of public worship, and the freedom to follow one's conscience without suffering ostracism or persecution, even after conversion from one religion to another. Once such a respect and openness has been established, peoples of all religions will work together effectively for peace and mutual understanding, and so give a convincing witness before the world".
And he went on: "This kind of dialogue needs to take place on a number of different levels, and should not be limited to formal discussions. The dialogue of life involves simply living alongside one another and learning from one another in such a way as to grow in mutual knowledge and respect. The dialogue of action brings us together in concrete forms of collaboration, as we apply our religious insights to the task of promoting integral human development, working for peace, justice and the stewardship of creation. Such a dialogue may include exploring together how to defend human life at every stage and how to ensure the non-exclusion of the religious dimension of individuals and communities in the life of society.
"Then at the level of formal conversations, there is a need not only for theological exchange, but also sharing our spiritual riches, speaking of our experience of prayer and contemplation, and expressing to one another the joy of our encounter with divine love. In this context I am pleased to note the many positive initiatives undertaken in this country to promote such dialogue at a variety of levels".
Pope Benedict concluded his remarks before the multi-religious gathering by giving assurances that the Catholic Church "follows the path of engagement and dialogue out of a genuine sense of respect for you and your beliefs. Catholics, both in Britain and throughout the world, will continue to work to build bridges of friendship to other religions, to heal past wrongs and to foster trust between individuals and communities".
At the end of the event, the Pope travelled to the apostolic nunciature where he had lunch.
PV-UNITED KINGDOM/ VIS 20100917 (730)
The news items contained in the Vatican Information Service may be used, in part or in their entirety, by quoting the source:
V.I.S. -Vatican Information Service. http://www.visnews.org/
Copyright © Vatican Information Service 00120 Vatican City
Monday, February 22, 2010
Australian Anglican group 'first' to sign up to Pope's call
Melbourne, Australia (ENI). A group of "traditional Anglicans" in Australia has voted to accept the recent invitation of Pope Benedict XIV to convert to full communion with the Roman Catholic Church, whilst retaining their membership of the Anglican Church. Meeting in Melbourne, the Australian branch of Forward in Faith, which comprises many members of the international anglo-catholic grouping called the Traditional Anglican Communion, "received with gratitude" the Pope's invitation to join Rome. They decided unanimously to establish a working group to enable the process to move forward. [545 words, ENI-10-0125]
ENI Online - http://www.eni.ch/
Ecumenical News International
PO Box 2100
CH - 1211 Geneva 2
Switzerland
Tel: (41-22) 791 6088 - 6111
Fax: (41-22) 788 7244
Email: eni@eni.ch
ENI Online - http://www.eni.ch/
Ecumenical News International
PO Box 2100
CH - 1211 Geneva 2
Switzerland
Tel: (41-22) 791 6088 - 6111
Fax: (41-22) 788 7244
Email: eni@eni.ch
Wednesday, February 17, 2010
PAPAL MESSAGE FOR LENT 2010
VATICAN CITY, 4 FEB 2010 (VIS) - Made public today was the 2010 Lenten Message of the Holy Father Benedict XVI. The text, dated 30 October 2009, has as its title a passage from St. Paul's Letter to the Romans: "The justice of God has been manifested through faith in Jesus Christ". The full English-language translation of the document is given below:
"Each year, on the occasion of Lent, the Church invites us to a sincere review of our life in light of the teachings of the Gospel. This year, I would like to offer you some reflections on the great theme of justice, beginning from the Pauline affirmation: 'The justice of God has been manifested through faith in Jesus Christ'.
"First of all, I want to consider the meaning of the term 'justice', which in common usage implies 'to render to every man his due', according to the famous expression of Ulpian, a Roman jurist of the third century. In reality, however, this classical definition does not specify what 'due' is to be rendered to each person. What man needs most cannot be guaranteed to him by law. In order to live life to the full, something more intimate is necessary that can be granted only as a gift: we could say that man lives by that love which only God can communicate since He created the human person in His image and likeness. Material goods are certainly useful and required - indeed Jesus Himself was concerned to heal the sick, feed the crowds that followed Him and surely condemns the indifference that even today forces hundreds of millions into death through lack of food, water and medicine - yet 'distributive' justice does not render to the human being the totality of his 'due'. Just as man needs bread, so does man have even more need of God. St. Augustine notes: if 'justice is that virtue which gives every one his due ... where, then, is the justice of man, when he deserts the true God?'
"The Evangelist Mark reports the following words of Jesus, which are inserted within the debate at that time regarding what is pure and impure: 'There is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him. ... What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts'. Beyond the immediate question concerning food, we can detect in the reaction of the Pharisees a permanent temptation within man: to situate the origin of evil in an exterior cause. Many modern ideologies deep down have this presupposition: since injustice comes 'from outside', in order for justice to reign, it is sufficient to remove the exterior causes that prevent it being achieved. This way of thinking - Jesus warns - is ingenuous and short-sighted. Injustice, the fruit of evil, does not have exclusively external roots; its origin lies in the human heart, where the seeds are found of a mysterious co-operation with evil. With bitterness the Psalmist recognises this: 'Behold, I was brought forth in iniquity, and in sin did my mother conceive me'. Indeed, man is weakened by an intense influence, which wounds his capacity to enter into communion with the other. By nature, he is open to sharing freely, but he finds in his being a strange force of gravity that makes him turn in and affirm himself above and against others: this is egoism, the result of original sin. Adam and Eve, seduced by Satan's lie, snatching the mysterious fruit against the divine command, replaced the logic of trusting in Love with that of suspicion and competition; the logic of receiving and trustfully expecting from the Other with anxiously seizing and doing on one's own, experiencing, as a consequence, a sense of disquiet and uncertainty. How can man free himself from this selfish influence and open himself to love?
"At the heart of the wisdom of Israel, we find a profound link between faith in God who 'lifts the needy from the ash heap' and justice towards one's neighbour. The Hebrew word itself that indicates the virtue of justice, 'sedaqah', expresses this well. 'Sedaqah', in fact, signifies on the one hand full acceptance of the will of the God of Israel; on the other hand, equity in relation to one's neighbour, especially the poor, the stranger, the orphan and the widow. But the two meanings are linked because giving to the poor for the Israelite is none other than restoring what is owed to God, who had pity on the misery of His people. It was not by chance that the gift to Moses of the tablets of the Law on Mount Sinai took place after the crossing of the Red Sea. Listening to the Law presupposes faith in God who first 'heard the cry' of His people and 'came down to deliver them out of hand of the Egyptians'. God is attentive to the cry of the poor and in return asks to be listened to: He asks for justice towards the poor, the stranger, the slave. In order to enter into justice, it is thus necessary to leave that illusion of self-sufficiency, the profound state of closure, which is the very origin of injustice. In other words, what is needed is an even deeper 'exodus' than that accomplished by God with Moses, a liberation of the heart, which the Law on its own is powerless to realize. Does man have any hope of justice then?
"The Christian Good News responds positively to man's thirst for justice, as St. Paul affirms in the Letter to the Romans: 'But now the justice of God has been manifested apart from law ... the justice of God through faith in Jesus Christ for all who believe. For there is no distinction; since all have sinned and fall short of the glory of God, they are justified by His grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by His blood, to be received by faith'.
"What then is the justice of Christ? Above all, it is the justice that comes from grace, where it is not man who makes amends, heals himself and others. The fact that 'expiation' flows from the 'blood' of Christ signifies that it is not man's sacrifices that free him from the weight of his faults, but the loving act of God Who opens Himself in the extreme, even to the point of bearing in Himself the 'curse' due to man so as to give in return the 'blessing' due to God. But this raises an immediate objection: what kind of justice is this where the just man dies for the guilty and the guilty receives in return the blessing due to the just one? Would this not mean that each one receives the contrary of his 'due'? In reality, here we discover divine justice, which is so profoundly different from its human counterpart. God has paid for us the price of the exchange in His Son, a price that is truly exorbitant. Before the justice of the Cross, man may rebel for this reveals how man is not a self-sufficient being, but in need of Another in order to realize himself fully. Conversion to Christ, believing in the Gospel, ultimately means this: to exit the illusion of self-sufficiency in order to discover and accept one's own need - the need of others and God, the need of His forgiveness and His friendship.
"So we understand how faith is altogether different from a natural, good-feeling, obvious fact: humility is required to accept that I need Another to free me from 'what is mine', to give me gratuitously 'what is His'. This happens especially in the Sacraments of Reconciliation and the Eucharist. Thanks to Christ's action, we may enter into the 'greatest' justice, which is that of love, the justice that recognises itself in every case more a debtor than a creditor, because it has received more than could ever have been expected. Strengthened by this very experience, the Christian is moved to contribute to creating just societies, where all receive what is necessary to live according to the dignity proper to the human person and where justice is enlivened by love.
"Dear brothers and sisters, Lent culminates in the Paschal Triduum, in which this year, too, we shall celebrate divine justice - the fullness of charity, gift, salvation. May this penitential season be for every Christian a time of authentic conversion and intense knowledge of the mystery of Christ, who came to fulfil every justice. With these sentiments, I cordially impart to all of you my apostolic blessing".
MESS/LENT 2010/... VIS 100204 (1480)
The news items contained in the Vatican Information Service may be used, in part or in their entirety, by quoting the source: V.I.S. -Vatican Information Service. Copyright © Vatican Information Service 00120 Vatican City
"Each year, on the occasion of Lent, the Church invites us to a sincere review of our life in light of the teachings of the Gospel. This year, I would like to offer you some reflections on the great theme of justice, beginning from the Pauline affirmation: 'The justice of God has been manifested through faith in Jesus Christ'.
"First of all, I want to consider the meaning of the term 'justice', which in common usage implies 'to render to every man his due', according to the famous expression of Ulpian, a Roman jurist of the third century. In reality, however, this classical definition does not specify what 'due' is to be rendered to each person. What man needs most cannot be guaranteed to him by law. In order to live life to the full, something more intimate is necessary that can be granted only as a gift: we could say that man lives by that love which only God can communicate since He created the human person in His image and likeness. Material goods are certainly useful and required - indeed Jesus Himself was concerned to heal the sick, feed the crowds that followed Him and surely condemns the indifference that even today forces hundreds of millions into death through lack of food, water and medicine - yet 'distributive' justice does not render to the human being the totality of his 'due'. Just as man needs bread, so does man have even more need of God. St. Augustine notes: if 'justice is that virtue which gives every one his due ... where, then, is the justice of man, when he deserts the true God?'
"The Evangelist Mark reports the following words of Jesus, which are inserted within the debate at that time regarding what is pure and impure: 'There is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him. ... What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts'. Beyond the immediate question concerning food, we can detect in the reaction of the Pharisees a permanent temptation within man: to situate the origin of evil in an exterior cause. Many modern ideologies deep down have this presupposition: since injustice comes 'from outside', in order for justice to reign, it is sufficient to remove the exterior causes that prevent it being achieved. This way of thinking - Jesus warns - is ingenuous and short-sighted. Injustice, the fruit of evil, does not have exclusively external roots; its origin lies in the human heart, where the seeds are found of a mysterious co-operation with evil. With bitterness the Psalmist recognises this: 'Behold, I was brought forth in iniquity, and in sin did my mother conceive me'. Indeed, man is weakened by an intense influence, which wounds his capacity to enter into communion with the other. By nature, he is open to sharing freely, but he finds in his being a strange force of gravity that makes him turn in and affirm himself above and against others: this is egoism, the result of original sin. Adam and Eve, seduced by Satan's lie, snatching the mysterious fruit against the divine command, replaced the logic of trusting in Love with that of suspicion and competition; the logic of receiving and trustfully expecting from the Other with anxiously seizing and doing on one's own, experiencing, as a consequence, a sense of disquiet and uncertainty. How can man free himself from this selfish influence and open himself to love?
"At the heart of the wisdom of Israel, we find a profound link between faith in God who 'lifts the needy from the ash heap' and justice towards one's neighbour. The Hebrew word itself that indicates the virtue of justice, 'sedaqah', expresses this well. 'Sedaqah', in fact, signifies on the one hand full acceptance of the will of the God of Israel; on the other hand, equity in relation to one's neighbour, especially the poor, the stranger, the orphan and the widow. But the two meanings are linked because giving to the poor for the Israelite is none other than restoring what is owed to God, who had pity on the misery of His people. It was not by chance that the gift to Moses of the tablets of the Law on Mount Sinai took place after the crossing of the Red Sea. Listening to the Law presupposes faith in God who first 'heard the cry' of His people and 'came down to deliver them out of hand of the Egyptians'. God is attentive to the cry of the poor and in return asks to be listened to: He asks for justice towards the poor, the stranger, the slave. In order to enter into justice, it is thus necessary to leave that illusion of self-sufficiency, the profound state of closure, which is the very origin of injustice. In other words, what is needed is an even deeper 'exodus' than that accomplished by God with Moses, a liberation of the heart, which the Law on its own is powerless to realize. Does man have any hope of justice then?
"The Christian Good News responds positively to man's thirst for justice, as St. Paul affirms in the Letter to the Romans: 'But now the justice of God has been manifested apart from law ... the justice of God through faith in Jesus Christ for all who believe. For there is no distinction; since all have sinned and fall short of the glory of God, they are justified by His grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by His blood, to be received by faith'.
"What then is the justice of Christ? Above all, it is the justice that comes from grace, where it is not man who makes amends, heals himself and others. The fact that 'expiation' flows from the 'blood' of Christ signifies that it is not man's sacrifices that free him from the weight of his faults, but the loving act of God Who opens Himself in the extreme, even to the point of bearing in Himself the 'curse' due to man so as to give in return the 'blessing' due to God. But this raises an immediate objection: what kind of justice is this where the just man dies for the guilty and the guilty receives in return the blessing due to the just one? Would this not mean that each one receives the contrary of his 'due'? In reality, here we discover divine justice, which is so profoundly different from its human counterpart. God has paid for us the price of the exchange in His Son, a price that is truly exorbitant. Before the justice of the Cross, man may rebel for this reveals how man is not a self-sufficient being, but in need of Another in order to realize himself fully. Conversion to Christ, believing in the Gospel, ultimately means this: to exit the illusion of self-sufficiency in order to discover and accept one's own need - the need of others and God, the need of His forgiveness and His friendship.
"So we understand how faith is altogether different from a natural, good-feeling, obvious fact: humility is required to accept that I need Another to free me from 'what is mine', to give me gratuitously 'what is His'. This happens especially in the Sacraments of Reconciliation and the Eucharist. Thanks to Christ's action, we may enter into the 'greatest' justice, which is that of love, the justice that recognises itself in every case more a debtor than a creditor, because it has received more than could ever have been expected. Strengthened by this very experience, the Christian is moved to contribute to creating just societies, where all receive what is necessary to live according to the dignity proper to the human person and where justice is enlivened by love.
"Dear brothers and sisters, Lent culminates in the Paschal Triduum, in which this year, too, we shall celebrate divine justice - the fullness of charity, gift, salvation. May this penitential season be for every Christian a time of authentic conversion and intense knowledge of the mystery of Christ, who came to fulfil every justice. With these sentiments, I cordially impart to all of you my apostolic blessing".
MESS/LENT 2010/... VIS 100204 (1480)
The news items contained in the Vatican Information Service may be used, in part or in their entirety, by quoting the source: V.I.S. -Vatican Information Service. Copyright © Vatican Information Service 00120 Vatican City
Monday, February 01, 2010
Pope tells English bishops to fight relativism with truth
http://www.catholicnewsagency.com/new.php?n=18509
VATICAN CITY, February 1 (CNA) - Pope Benedict XVI spoke to members of the English and Welsh Conference of Catholic Bishops on Monday in Rome as part of their "ad Limina" visit. He used the meeting to respond to the wide range of issues being confronted by local Church and urged them to look to Cardinal John Henry Newman as a model for combating relativism and increasing vocations.
The Pope led off his speech with optimism, granting that "even amid the pressures of a secular age, there are many signs of living faith and devotion among the Catholics of England and Wales." As examples he cited the enthusiastic reaction in Britain to the visit of the relics of St. Therese and the growing anticipation for the beatification of Cardinal John Henry Newman, as well as the popularity among young people for World Youth Day pilgrimages.
Benedict XVI also confirmed that he would in fact be visiting Britain, saying, "On the occasion of my forthcoming Apostolic Visit to Great Britain, I shall be able to witness that faith for myself and, as Successor of Peter, to strengthen and confirm it.”
He then moved on to the business of the day, starting with a reference to current laws in the countries that "impose unjust limitations on the freedom of religious communities to act in accordance with their beliefs." In response to these, the Holy Father urged the bishops "to ensure that the Church’s moral teaching be always presented in its entirety and convincingly defended."
"Fidelity to the Gospel in no way restricts the freedom of others – on the contrary, it serves their freedom by offering them the truth," he added.
Benedict XVI incited the bishops to be insistent in declaring that they have a right to enter the national debate "through respectful dialogue with other elements in society" to make the Gospel known.
Additionally, the Pope invited all members of the Catholic community of England and Wales involved in communicating the Gospel: to "speak with a united voice" and to "be attentive to the promptings of the Spirit, who guides the whole Church into the truth, gathers her into unity and inspires her with missionary zeal."
The Holy Father continued by emphasizing that the lay faithful must be "equipped to hand on the faith to new generations comprehensively, accurately, and with a keen awareness that in so doing they are playing their part in the Church’s mission."
Pope Benedict XVI also presented the bishops with Cardinal Newman's "outstanding example of faithfulness to revealed truth" as a model for not giving in to the voices of relativism and to "spare no effort in encouraging priestly vocations and emphasizing to the faithful the true meaning and necessity of the priesthood."
He also implored them to make an effort to promote support and understanding among the lay faithful of the pastoral life and its difficulties, especially in the midst of "declining numbers and increasing pressures."
The Holy Father concluded by inviting the bishops to "be generous in implementing the provisions of the Apostolic Constitution Anglicanorum Coetibus," to bring members of the Anglican community into full communion with the Catholic Church.
Delegates from the Holy See and Great Britain are still negotiating the arrangements for the pastoral visit to the island in 2010. The culminating event of the trip could be the Pope officiating of the beatification rite of Cardinal John Henry Newman.
VATICAN CITY, February 1 (CNA) - Pope Benedict XVI spoke to members of the English and Welsh Conference of Catholic Bishops on Monday in Rome as part of their "ad Limina" visit. He used the meeting to respond to the wide range of issues being confronted by local Church and urged them to look to Cardinal John Henry Newman as a model for combating relativism and increasing vocations.
The Pope led off his speech with optimism, granting that "even amid the pressures of a secular age, there are many signs of living faith and devotion among the Catholics of England and Wales." As examples he cited the enthusiastic reaction in Britain to the visit of the relics of St. Therese and the growing anticipation for the beatification of Cardinal John Henry Newman, as well as the popularity among young people for World Youth Day pilgrimages.
Benedict XVI also confirmed that he would in fact be visiting Britain, saying, "On the occasion of my forthcoming Apostolic Visit to Great Britain, I shall be able to witness that faith for myself and, as Successor of Peter, to strengthen and confirm it.”
He then moved on to the business of the day, starting with a reference to current laws in the countries that "impose unjust limitations on the freedom of religious communities to act in accordance with their beliefs." In response to these, the Holy Father urged the bishops "to ensure that the Church’s moral teaching be always presented in its entirety and convincingly defended."
"Fidelity to the Gospel in no way restricts the freedom of others – on the contrary, it serves their freedom by offering them the truth," he added.
Benedict XVI incited the bishops to be insistent in declaring that they have a right to enter the national debate "through respectful dialogue with other elements in society" to make the Gospel known.
Additionally, the Pope invited all members of the Catholic community of England and Wales involved in communicating the Gospel: to "speak with a united voice" and to "be attentive to the promptings of the Spirit, who guides the whole Church into the truth, gathers her into unity and inspires her with missionary zeal."
The Holy Father continued by emphasizing that the lay faithful must be "equipped to hand on the faith to new generations comprehensively, accurately, and with a keen awareness that in so doing they are playing their part in the Church’s mission."
Pope Benedict XVI also presented the bishops with Cardinal Newman's "outstanding example of faithfulness to revealed truth" as a model for not giving in to the voices of relativism and to "spare no effort in encouraging priestly vocations and emphasizing to the faithful the true meaning and necessity of the priesthood."
He also implored them to make an effort to promote support and understanding among the lay faithful of the pastoral life and its difficulties, especially in the midst of "declining numbers and increasing pressures."
The Holy Father concluded by inviting the bishops to "be generous in implementing the provisions of the Apostolic Constitution Anglicanorum Coetibus," to bring members of the Anglican community into full communion with the Catholic Church.
Delegates from the Holy See and Great Britain are still negotiating the arrangements for the pastoral visit to the island in 2010. The culminating event of the trip could be the Pope officiating of the beatification rite of Cardinal John Henry Newman.
Saturday, January 30, 2010
Red Brigades planned to kidnap Pope John Paul II, says book
Rome (ENI). A new book about Pope John Paul II reveals that shortly before the 1981 assassination attempt on the pontiff's life, he learned that the militant Red Brigades group planned to kidnap him. ''Shortly before the attack, the Italian secret services warned that the Red Brigades' terrorists had a plan to kidnap John Paul,'' the book, "Why he is a saint", explains. Polish Monsignor Slawomir Oder, who is heading the cause for the canonisation of Pope John Paul, co-authored the book with Italian journalist, Saverio Gaeta, and presented it to the public on 27 January. Before the 13 May 1981 attack on the Pope by a Turkish assailant, the Red Brigades, which aimed to overthrow the Italian State, had assassinated Roman Catholic Judge Vittorio Bachelet. [398 words, ENI-10-0064]
ENI Online - http://www.eni.ch/
Ecumenical News International
PO Box 2100
CH - 1211 Geneva 2
Switzerland
Tel: (41-22) 791 6088 - 6111
Fax: (41-22) 788 7244
Email: eni@eni.ch
ENI Online - http://www.eni.ch/
Ecumenical News International
PO Box 2100
CH - 1211 Geneva 2
Switzerland
Tel: (41-22) 791 6088 - 6111
Fax: (41-22) 788 7244
Email: eni@eni.ch
Tuesday, December 15, 2009
Holy See reiterates opposition to violation of homosexual persons’ human rights
http://www.catholicnewsagency.com/new.php?n=18049
NEW YORK CITY, N.Y., December 14 (CNA) - Following an afternoon panel discussion about treatment of homosexuals by governments around the world, the Vatican’s legal attaché to the United Nations issued a Dec. 10 statement saying the Holy See continues to oppose “all grave violations” of homosexual persons’ human rights.
The letter named such grave violations as the use of the death penalty, torture and other cruel, inhuman and degrading punishment.
“The Holy See also opposes all forms of violence and unjust discrimination against homosexual persons, including discriminatory penal legislation which undermines the inherent dignity of the human person,” continued the letter, signed by Rev. Philip J. Bené of the Holy See’s Permanent Observer Mission to the United Nations.
“The murder and abuse of homosexual persons are to be confronted on all levels, especially when such violence is perpetrated by the State.
“While the Holy See's position on the concepts of sexual orientation and gender identity remains well known, we continue to call on all States and individuals to respect the rights of all persons and to work to promote their inherent dignity and worth.”
NEW YORK CITY, N.Y., December 14 (CNA) - Following an afternoon panel discussion about treatment of homosexuals by governments around the world, the Vatican’s legal attaché to the United Nations issued a Dec. 10 statement saying the Holy See continues to oppose “all grave violations” of homosexual persons’ human rights.
The letter named such grave violations as the use of the death penalty, torture and other cruel, inhuman and degrading punishment.
“The Holy See also opposes all forms of violence and unjust discrimination against homosexual persons, including discriminatory penal legislation which undermines the inherent dignity of the human person,” continued the letter, signed by Rev. Philip J. Bené of the Holy See’s Permanent Observer Mission to the United Nations.
“The murder and abuse of homosexual persons are to be confronted on all levels, especially when such violence is perpetrated by the State.
“While the Holy See's position on the concepts of sexual orientation and gender identity remains well known, we continue to call on all States and individuals to respect the rights of all persons and to work to promote their inherent dignity and worth.”
Monday, December 14, 2009
Pope expresses 'outrage' after report on sexual abuse in Ireland
By Luigi Sandri
Rome, 14 December (ENI). Pope Benedict XVI has said he is "disturbed and distressed" by the findings of an official report that says the Roman Catholic Church in Ireland failed to deal with allegations of sexual abuse. A Vatican statement issued after a meeting in Rome between the Pope and senior Irish bishops said that the pontiff, "shares the outrage, betrayal and shame felt by so many of the faithful in Ireland", and is to draw up a document on the consequences for the church there. The meeting followed the publication of an Irish government-commissioned report, which concluded that church authorities had covered up abuse over three decades. [493 words, ENI-09-0977]
This summary may be copied or re-posted provided the information printed below is retained.
Individual paragraphs may be reproduced provided ENI is acknowledged as the source.
For details of subscriptions to the full ENI News Service, which contains full text articles, contact ENI at the address below.
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Ecumenical News International
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Fax: (41-22) 788 7244
Email: eni@eni.ch
Rome, 14 December (ENI). Pope Benedict XVI has said he is "disturbed and distressed" by the findings of an official report that says the Roman Catholic Church in Ireland failed to deal with allegations of sexual abuse. A Vatican statement issued after a meeting in Rome between the Pope and senior Irish bishops said that the pontiff, "shares the outrage, betrayal and shame felt by so many of the faithful in Ireland", and is to draw up a document on the consequences for the church there. The meeting followed the publication of an Irish government-commissioned report, which concluded that church authorities had covered up abuse over three decades. [493 words, ENI-09-0977]
This summary may be copied or re-posted provided the information printed below is retained.
Individual paragraphs may be reproduced provided ENI is acknowledged as the source.
For details of subscriptions to the full ENI News Service, which contains full text articles, contact ENI at the address below.
ENI Online - www.eni.ch
Ecumenical News International
PO Box 2100
CH - 1211 Geneva 2
Switzerland
Tel: (41-22) 791 6088/6111
Fax: (41-22) 788 7244
Email: eni@eni.ch
Saturday, December 12, 2009
Pope warns on 'deceitful' aspects of liberation theology
Rome (ENI). An exhortation by Pope Benedict XVI to Brazilian bishops to reject "certain deceitful principles" of liberation theology has been condemned by a movement campaigning for reforms in the Roman Catholic Church. Meeting a group of Brazilian bishops on 4 December at the Vatican, the Pope recalled a 1984 document on liberation theology issued by the Congregation for the Doctrine of the Faith. As Cardinal Joseph Ratzinger, he headed this body responsible for ensuring doctrinal orthodoxy. [348 words, ENI-09-0969]
Saturday, November 21, 2009
Audience with the Archbishop of Canterbury
VATICAN CITY, 21 NOV 2009 (VIS) - The Holy See Press Office today released the following communique:
"This morning His Holiness Pope Benedict XVI received in private audience His Grace Rowan Williams, Archbishop of Canterbury.
"In the course of the cordial discussions attention turned to the challenges facing all Christian communities at the beginning of this millennium, and to the need to promote forms of collaboration and shared witness in facing these challenges.
"The discussions also focused on recent events affecting relations between the Catholic Church and the Anglican Communion, reiterating the shared will to continue and to consolidate the ecumenical relationship between Catholics and Anglicans, and recalling how, over coming days, the commission entrusted with preparing the third phase of international theological dialogue between the parties (ARCIC) is due to meet".
OP/AUDIENCE/WILLIAMS VIS 091123 (140)
"This morning His Holiness Pope Benedict XVI received in private audience His Grace Rowan Williams, Archbishop of Canterbury.
"In the course of the cordial discussions attention turned to the challenges facing all Christian communities at the beginning of this millennium, and to the need to promote forms of collaboration and shared witness in facing these challenges.
"The discussions also focused on recent events affecting relations between the Catholic Church and the Anglican Communion, reiterating the shared will to continue and to consolidate the ecumenical relationship between Catholics and Anglicans, and recalling how, over coming days, the commission entrusted with preparing the third phase of international theological dialogue between the parties (ARCIC) is due to meet".
OP/AUDIENCE/WILLIAMS VIS 091123 (140)
Friday, November 13, 2009
Benedict XVI surfs the web and uses email
http://www.catholicnewsagency.com/new.php?n=17683
VATICAN CITY, November 12 (CNA) - The president of the Pontifical Council for Social Communications, Archbishop Claudio Maria Celli, shared this week that the Holy Father has an appreciation for new developments in technology and is comfortable surfing the internet and using email.
During an interview with the program “Studio Aperto” on the Italia 1 TV network, Archbishop Celli added, while the Pope doesn't have a personal email address, he “sends his own personal emails. He does! He has great appreciation for new technology.”
The archbishop explained that while the Pope “cannot respond to the millions of messages that arrive in his inbox,” he is committed to “offering his prayers for all who write to him.”
“The internet is an excellent means of communication,” he continued. “We are seeking to be present where the people are, especially the youth.”
VATICAN CITY, November 12 (CNA) - The president of the Pontifical Council for Social Communications, Archbishop Claudio Maria Celli, shared this week that the Holy Father has an appreciation for new developments in technology and is comfortable surfing the internet and using email.
During an interview with the program “Studio Aperto” on the Italia 1 TV network, Archbishop Celli added, while the Pope doesn't have a personal email address, he “sends his own personal emails. He does! He has great appreciation for new technology.”
The archbishop explained that while the Pope “cannot respond to the millions of messages that arrive in his inbox,” he is committed to “offering his prayers for all who write to him.”
“The internet is an excellent means of communication,” he continued. “We are seeking to be present where the people are, especially the youth.”
Sunday, November 01, 2009
'We are never alone,' Pope exclaims on All Saints Day
http://www.catholicnewsagency.com/new.php?n=17555
VATICAN CITY, November 1 (CNA) - To the faithful gathered on Sunday in St. Peter’s Square for the Angelus, Pope Benedict XVI presented the communion of saints, a “beautiful and comforting” reality that says “we are never alone.” In particular he held up the ancient cult of martyrs in the early Church, and in this Year for Priests, “the saintly priests, both those canonized…and those many more that are known to the Lord.”
Pope Benedict also spoke of Monday’s commemoration of the faithful departed, also known as All Souls Day. "I would ask,” he said, “that this liturgical memory be lived in a genuine Christian spirit, that is, in light of the Paschal Mystery.”
Benedict XVI explained that Christ died and rose again and opened the door to the house of the Father, the kingdom of life and peace: “Those who follow Jesus in this life are welcomed where He came before us. So as we visit cemeteries, let us remember that there, in the tombs, are only the mortal remains of our loved ones awaiting the final resurrection.”
Pope Benedict concluded his remarks by teaching that the most proper and effective way to honor and pray for the faithful departed is by offering acts of faith, hope and charity: “In union with the Eucharistic Sacrifice, we can intercede for their eternal salvation, and experience the deepest communion, as we wait to find ourselves together again, to enjoy forever the Love that created and redeemed us."
After the Angelus prayer, the Pope recalled the 10th anniversary of the signing of the Joint Declaration between the World Lutheran Federation and the Catholic Church. "That document,” he said, “attests to an agreement between Lutherans and Catholics on the fundamental truth of the doctrine of justification, a truth that brings us to the very heart of the Gospel and the essential issues of our lives.”
The Holy Father expounded on the acceptance and redemption of man by God, saying, “Our existence is part of the horizon of grace. It is led by a merciful God who forgives our sin and calls us to a new life following in the footsteps of his Son. We live by the grace of God and are called to respond to his gift. This frees us from fear and gives us hope and courage in a world full of uncertainty, anxiety, suffering."
This anniversary, the Pontiff explained, is an occasion to remember the truth about the justification of man, witnessed together, to unite Catholics and Lutherans in ecumenical celebrations and to further investigate this issue and others that are the subject of ecumenical dialogue.
“I sincerely hope that this important anniversary will help bring forward the path towards the full visible unity of all the disciples of Christ.”
VATICAN CITY, November 1 (CNA) - To the faithful gathered on Sunday in St. Peter’s Square for the Angelus, Pope Benedict XVI presented the communion of saints, a “beautiful and comforting” reality that says “we are never alone.” In particular he held up the ancient cult of martyrs in the early Church, and in this Year for Priests, “the saintly priests, both those canonized…and those many more that are known to the Lord.”
Pope Benedict also spoke of Monday’s commemoration of the faithful departed, also known as All Souls Day. "I would ask,” he said, “that this liturgical memory be lived in a genuine Christian spirit, that is, in light of the Paschal Mystery.”
Benedict XVI explained that Christ died and rose again and opened the door to the house of the Father, the kingdom of life and peace: “Those who follow Jesus in this life are welcomed where He came before us. So as we visit cemeteries, let us remember that there, in the tombs, are only the mortal remains of our loved ones awaiting the final resurrection.”
Pope Benedict concluded his remarks by teaching that the most proper and effective way to honor and pray for the faithful departed is by offering acts of faith, hope and charity: “In union with the Eucharistic Sacrifice, we can intercede for their eternal salvation, and experience the deepest communion, as we wait to find ourselves together again, to enjoy forever the Love that created and redeemed us."
After the Angelus prayer, the Pope recalled the 10th anniversary of the signing of the Joint Declaration between the World Lutheran Federation and the Catholic Church. "That document,” he said, “attests to an agreement between Lutherans and Catholics on the fundamental truth of the doctrine of justification, a truth that brings us to the very heart of the Gospel and the essential issues of our lives.”
The Holy Father expounded on the acceptance and redemption of man by God, saying, “Our existence is part of the horizon of grace. It is led by a merciful God who forgives our sin and calls us to a new life following in the footsteps of his Son. We live by the grace of God and are called to respond to his gift. This frees us from fear and gives us hope and courage in a world full of uncertainty, anxiety, suffering."
This anniversary, the Pontiff explained, is an occasion to remember the truth about the justification of man, witnessed together, to unite Catholics and Lutherans in ecumenical celebrations and to further investigate this issue and others that are the subject of ecumenical dialogue.
“I sincerely hope that this important anniversary will help bring forward the path towards the full visible unity of all the disciples of Christ.”
Papal Infallibility
The Catholic Church’s teaching on papal infallibility is one which is generally misunderstood by those outside the Church. In particular, Fundamentalists and other "Bible Christians" often confuse the charism of papal "infallibility" with "impeccability." They imagine Catholics believe the pope cannot sin. Others, who avoid this elementary blunder, think the pope relies on some sort of amulet or magical incantation when an infallible definition is due.
Given these common misapprehensions regarding the basic tenets of papal infallibility, it is necessary to explain exactly what infallibility is not. Infallibility is not the absence of sin. Nor is it a charism that belongs only to the pope. Indeed, infallibility also belongs to the body of bishops as a whole, when, in doctrinal unity with the pope, they solemnly teach a doctrine as true. We have this from Jesus himself, who promised the apostles and their successors the bishops, the magisterium of the Church: "He who hears you hears me" (Luke 10:16), and "Whatever you bind on earth shall be bound in heaven" (Matt. 18:18).
Vatican II’s Explanation
Vatican II explained the doctrine of infallibility as follows: "Although the individual bishops do not enjoy the prerogative of infallibility, they can nevertheless proclaim Christ’s doctrine infallibly. This is so, even when they are dispersed around the world, provided that while maintaining the bond of unity among themselves and with Peter’s successor, and while teaching authentically on a matter of faith or morals, they concur in a single viewpoint as the one which must be held conclusively. This authority is even more clearly verified when, gathered together in an ecumenical council, they are teachers and judges of faith and morals for the universal Church. Their definitions must then be adhered to with the submission of faith" (Lumen Gentium 25).
Infallibility belongs in a special way to the pope as head of the bishops (Matt. 16:17–19; John 21:15–17). As Vatican II remarked, it is a charism the pope "enjoys in virtue of his office, when, as the supreme shepherd and teacher of all the faithful, who confirms his brethren in their faith (Luke 22:32), he proclaims by a definitive act some doctrine of faith or morals. Therefore his definitions, of themselves, and not from the consent of the Church, are justly held irreformable, for they are pronounced with the assistance of the Holy Spirit, an assistance promised to him in blessed Peter."
The infallibility of the pope is not a doctrine that suddenly appeared in Church teaching; rather, it is a doctrine which was implicit in the early Church. It is only our understanding of infallibility which has developed and been more clearly understood over time. In fact, the doctrine of infallibility is implicit in these Petrine texts: John 21:15–17 ("Feed my sheep . . . "), Luke 22:32 ("I have prayed for you that your faith may not fail"), and Matthew 16:18 ("You are Peter . . . ").
Based on Christ’s Mandate
Christ instructed the Church to preach everything he taught (Matt. 28:19–20) and promised the protection of the Holy Spirit to "guide you into all the truth" (John 16:13). That mandate and that promise guarantee the Church will never fall away from his teachings (Matt. 16:18, 1 Tim. 3:15), even if individual Catholics might.
As Christians began to more clearly understand the teaching authority of the Church and of the primacy of the pope, they developed a clearer understanding of the pope’s infallibility. This development of the faithful’s understanding has its clear beginnings in the early Church. For example, Cyprian of Carthage, writing about 256, put the question this way, "Would the heretics dare to come to the very seat of Peter whence apostolic faith is derived and whither no errors can come?" (Letters 59 [55], 14). In the fifth century, Augustine succinctly captured the ancient attitude when he remarked, "Rome has spoken; the case is concluded" (Sermons 131, 10).
Some Clarifications
An infallible pronouncement—whether made by the pope alone or by an ecumenical council—usually is made only when some doctrine has been called into question. Most doctrines have never been doubted by the large majority of Catholics.
Pick up a catechism and look at the great number of doctrines, most of which have never been formally defined. But many points have been defined, and not just by the pope alone. There are, in fact, many major topics on which it would be impossible for a pope to make an infallible definition without duplicating one or more infallible pronouncements from ecumenical councils or the ordinary magisterium (teaching authority) of the Church.
At least the outline, if not the references, of the preceding paragraphs should be familiar to literate Catholics, to whom this subject should appear straightforward. It is a different story with "Bible Christians." For them papal infallibility often seems a muddle because their idea of what it encompasses is often incorrect.
Some ask how popes can be infallible if some of them lived scandalously. This objection of course, illustrates the common confusion between infallibility and impeccability. There is no guarantee that popes won’t sin or give bad example. (The truly remarkable thing is the great degree of sanctity found in the papacy throughout history; the "bad popes" stand out precisely because they are so rare.)
Other people wonder how infallibility could exist if some popes disagreed with others. This, too, shows an inaccurate understanding of infallibility, which applies only to solemn, official teachings on faith and morals, not to disciplinary decisions or even to unofficial comments on faith and morals. A pope’s private theological opinions are not infallible, only what he solemnly defines is considered to be infallible teaching.
Even Fundamentalists and Evangelicals who do not have these common misunderstandings often think infallibility means that popes are given some special grace that allows them to teach positively whatever truths need to be known, but that is not quite correct, either. Infallibility is not a substitute for theological study on the part of the pope.
What infallibility does do is prevent a pope from solemnly and formally teaching as "truth" something that is, in fact, error. It does not help him know what is true, nor does it "inspire" him to teach what is true. He has to learn the truth the way we all do—through study—though, to be sure, he has certain advantages because of his position.
Peter Not Infallible?
As a biblical example of papal fallibility, Fundamentalists like to point to Peter’s conduct at Antioch, where he refused to eat with Gentile Christians in order not to offend certain Jews from Palestine (Gal. 2:11–16). For this Paul rebuked him. Did this demonstrate papal infallibility was non-existent? Not at all. Peter’s actions had to do with matters of discipline, not with issues of faith or morals.
Furthermore, the problem was Peter’s actions, not his teaching. Paul acknowledged that Peter very well knew the correct teaching (Gal. 2:12–13). The problem was that he wasn’t living up to his own teaching. Thus, in this instance, Peter was not doing any teaching; much less was he solemnly defining a matter of faith or morals.
Fundamentalists must also acknowledge that Peter did have some kind of infallibility—they cannot deny that he wrote two infallible epistles of the New Testament while under protection against writing error. So, if his behavior at Antioch was not incompatible with this kind of infallibility, neither is bad behavior contrary to papal infallibility in general.
Turning to history, critics of the Church cite certain "errors of the popes." Their argument is really reduced to three cases, those of Popes Liberius, Vigilius, and Honorius, the three cases to which all opponents of papal infallibility turn; because they are the only cases that do not collapse as soon as they are mentioned. There is no point in giving the details here—any good history of the Church will supply the facts—but it is enough to note that none of the cases meet the requirements outlined by the description of papal infallibility given at Vatican I (cf. Pastor Aeternus 4).
Their "Favorite Case"
According to Fundamentalist commentators, their best case lies with Pope Honorius. They say he specifically taught Monothelitism, a heresy that held that Christ had only one will (a divine one), not two wills (a divine one and a human one) as all orthodox Christians hold.
But that’s not at all what Honorius did. Even a quick review of the records shows he simply decided not to make a decision at all. As Ronald Knox explained, "To the best of his human wisdom, he thought the controversy ought to be left unsettled, for the greater peace of the Church. In fact, he was an inopportunist. We, wise after the event, say that he was wrong. But nobody, I think, has ever claimed that the pope is infallible in not defining a doctrine."
Knox wrote to Arnold Lunn (a future convert who would become a great apologist for the faith—their correspondence is found in the book Difficulties): "Has it ever occurred to you how few are the alleged ‘failures of infallibility’? I mean, if somebody propounded in your presence the thesis that all the kings of England have been impeccable, you would not find yourself murmuring, ‘Oh, well, people said rather unpleasant things about Jane Shore . . . and the best historians seem to think that Charles II spent too much of his time with Nell Gwynn.’ Here have these popes been, fulminating anathema after anathema for centuries—certain in all human probability to contradict themselves or one another over again. Instead of which you get this measly crop of two or three alleged failures!" While Knox’s observation does not establish the truth of papal infallibility, it does show that the historical argument against infallibility is weak.
The rejection of papal infallibility by "Bible Christians" stems from their view of the Church. They do not think Christ established a visible Church, which means they do not believe in a hierarchy of bishops headed by the pope.
This is no place to give an elaborate demonstration of the establishment of a visible Church. But it is simple enough to point out that the New Testament shows the apostles setting up, after their Master’s instructions, a visible organization, and that every Christian writer in the early centuries—in fact, nearly all Christians until the Reformation—fully recognized that Christ set up an ongoing organization.
One example of this ancient belief comes to us from Ignatius of Antioch. In his second-century letter to the church in Smyrna, he wrote, "Wherever the bishop appears, let the people be there; just as wherever Jesus Christ is, there is the Catholic Church" (Letter to the Smyrnaeans, 8, 1 [A.D. 110]).
If Christ did set up such an organization, he must have provided for its continuation, for its easy identification (that is, it had to be visible so it could be found), and, since he would be gone from earth, for some method by which it could preserve his teachings intact.
All this was accomplished through the apostolic succession of bishops, and the preservation of the Christian message, in its fullness, was guaranteed through the gift of infallibility, of the Church as a whole, but mainly through its Christ-appointed leaders, the bishops (as a whole) and the pope (as an individual).
It is the Holy Spirit who prevents the pope from officially teaching error, and this charism follows necessarily from the existence of the Church itself. If, as Christ promised, the gates of hell will not prevail against the Church then it must be protected from fundamentally falling into error and thus away from Christ. It must prove itself to be a perfectly steady guide in matters pertaining to salvation.
Of course, infallibility does not include a guarantee that any particular pope won’t "neglect" to teach the truth, or that he will be sinless, or that mere disciplinary decisions will be intelligently made. It would be nice if he were omniscient or impeccable, but his not being so will fail to bring about the destruction of the Church.
But he must be able to teach rightly, since instruction for the sake of salvation is a primary function of the Church. For men to be saved, they must know what is to be believed. They must have a perfectly steady rock to build upon and to trust as the source of solemn Christian teaching. And that’s why papal infallibility exists.
Since Christ said the gates of hell would not prevail against his Church (Matt. 16:18b), this means that his Church can never pass out of existence. But if the Church ever apostasized by teaching heresy, then it would cease to exist; because it would cease to be Jesus’ Church. Thus the Church cannot teach heresy, meaning that anything it solemnly defines for the faithful to believe is true. This same reality is reflected in the Apostle Paul’s statement that the Church is "the pillar and foundation of the truth" (1 Tim. 3:15). If the Church is the foundation of religious truth in this world, then it is God’s own spokesman. As Christ told his disciples: "He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me" (Luke 10:16).
NIHIL OBSTAT: I have concluded that the materials
presented in this work are free of doctrinal or moral errors.
Bernadeane Carr, STL, Censor Librorum, August 10, 2004
IMPRIMATUR: In accord with 1983 CIC 827
permission to publish this work is hereby granted.
+Robert H. Brom, Bishop of San Diego, August 10, 2004
Source:
Catholic Answers, 2020 Gillespie Way, El Cajon, CA 92020 USA
Main: 619-387-7200 | Fax: 619-387-0042
U.S. Orders: 888-291-8000 | Non-U.S. Orders: 619-387-7200
Given these common misapprehensions regarding the basic tenets of papal infallibility, it is necessary to explain exactly what infallibility is not. Infallibility is not the absence of sin. Nor is it a charism that belongs only to the pope. Indeed, infallibility also belongs to the body of bishops as a whole, when, in doctrinal unity with the pope, they solemnly teach a doctrine as true. We have this from Jesus himself, who promised the apostles and their successors the bishops, the magisterium of the Church: "He who hears you hears me" (Luke 10:16), and "Whatever you bind on earth shall be bound in heaven" (Matt. 18:18).
Vatican II’s Explanation
Vatican II explained the doctrine of infallibility as follows: "Although the individual bishops do not enjoy the prerogative of infallibility, they can nevertheless proclaim Christ’s doctrine infallibly. This is so, even when they are dispersed around the world, provided that while maintaining the bond of unity among themselves and with Peter’s successor, and while teaching authentically on a matter of faith or morals, they concur in a single viewpoint as the one which must be held conclusively. This authority is even more clearly verified when, gathered together in an ecumenical council, they are teachers and judges of faith and morals for the universal Church. Their definitions must then be adhered to with the submission of faith" (Lumen Gentium 25).
Infallibility belongs in a special way to the pope as head of the bishops (Matt. 16:17–19; John 21:15–17). As Vatican II remarked, it is a charism the pope "enjoys in virtue of his office, when, as the supreme shepherd and teacher of all the faithful, who confirms his brethren in their faith (Luke 22:32), he proclaims by a definitive act some doctrine of faith or morals. Therefore his definitions, of themselves, and not from the consent of the Church, are justly held irreformable, for they are pronounced with the assistance of the Holy Spirit, an assistance promised to him in blessed Peter."
The infallibility of the pope is not a doctrine that suddenly appeared in Church teaching; rather, it is a doctrine which was implicit in the early Church. It is only our understanding of infallibility which has developed and been more clearly understood over time. In fact, the doctrine of infallibility is implicit in these Petrine texts: John 21:15–17 ("Feed my sheep . . . "), Luke 22:32 ("I have prayed for you that your faith may not fail"), and Matthew 16:18 ("You are Peter . . . ").
Based on Christ’s Mandate
Christ instructed the Church to preach everything he taught (Matt. 28:19–20) and promised the protection of the Holy Spirit to "guide you into all the truth" (John 16:13). That mandate and that promise guarantee the Church will never fall away from his teachings (Matt. 16:18, 1 Tim. 3:15), even if individual Catholics might.
As Christians began to more clearly understand the teaching authority of the Church and of the primacy of the pope, they developed a clearer understanding of the pope’s infallibility. This development of the faithful’s understanding has its clear beginnings in the early Church. For example, Cyprian of Carthage, writing about 256, put the question this way, "Would the heretics dare to come to the very seat of Peter whence apostolic faith is derived and whither no errors can come?" (Letters 59 [55], 14). In the fifth century, Augustine succinctly captured the ancient attitude when he remarked, "Rome has spoken; the case is concluded" (Sermons 131, 10).
Some Clarifications
An infallible pronouncement—whether made by the pope alone or by an ecumenical council—usually is made only when some doctrine has been called into question. Most doctrines have never been doubted by the large majority of Catholics.
Pick up a catechism and look at the great number of doctrines, most of which have never been formally defined. But many points have been defined, and not just by the pope alone. There are, in fact, many major topics on which it would be impossible for a pope to make an infallible definition without duplicating one or more infallible pronouncements from ecumenical councils or the ordinary magisterium (teaching authority) of the Church.
At least the outline, if not the references, of the preceding paragraphs should be familiar to literate Catholics, to whom this subject should appear straightforward. It is a different story with "Bible Christians." For them papal infallibility often seems a muddle because their idea of what it encompasses is often incorrect.
Some ask how popes can be infallible if some of them lived scandalously. This objection of course, illustrates the common confusion between infallibility and impeccability. There is no guarantee that popes won’t sin or give bad example. (The truly remarkable thing is the great degree of sanctity found in the papacy throughout history; the "bad popes" stand out precisely because they are so rare.)
Other people wonder how infallibility could exist if some popes disagreed with others. This, too, shows an inaccurate understanding of infallibility, which applies only to solemn, official teachings on faith and morals, not to disciplinary decisions or even to unofficial comments on faith and morals. A pope’s private theological opinions are not infallible, only what he solemnly defines is considered to be infallible teaching.
Even Fundamentalists and Evangelicals who do not have these common misunderstandings often think infallibility means that popes are given some special grace that allows them to teach positively whatever truths need to be known, but that is not quite correct, either. Infallibility is not a substitute for theological study on the part of the pope.
What infallibility does do is prevent a pope from solemnly and formally teaching as "truth" something that is, in fact, error. It does not help him know what is true, nor does it "inspire" him to teach what is true. He has to learn the truth the way we all do—through study—though, to be sure, he has certain advantages because of his position.
Peter Not Infallible?
As a biblical example of papal fallibility, Fundamentalists like to point to Peter’s conduct at Antioch, where he refused to eat with Gentile Christians in order not to offend certain Jews from Palestine (Gal. 2:11–16). For this Paul rebuked him. Did this demonstrate papal infallibility was non-existent? Not at all. Peter’s actions had to do with matters of discipline, not with issues of faith or morals.
Furthermore, the problem was Peter’s actions, not his teaching. Paul acknowledged that Peter very well knew the correct teaching (Gal. 2:12–13). The problem was that he wasn’t living up to his own teaching. Thus, in this instance, Peter was not doing any teaching; much less was he solemnly defining a matter of faith or morals.
Fundamentalists must also acknowledge that Peter did have some kind of infallibility—they cannot deny that he wrote two infallible epistles of the New Testament while under protection against writing error. So, if his behavior at Antioch was not incompatible with this kind of infallibility, neither is bad behavior contrary to papal infallibility in general.
Turning to history, critics of the Church cite certain "errors of the popes." Their argument is really reduced to three cases, those of Popes Liberius, Vigilius, and Honorius, the three cases to which all opponents of papal infallibility turn; because they are the only cases that do not collapse as soon as they are mentioned. There is no point in giving the details here—any good history of the Church will supply the facts—but it is enough to note that none of the cases meet the requirements outlined by the description of papal infallibility given at Vatican I (cf. Pastor Aeternus 4).
Their "Favorite Case"
According to Fundamentalist commentators, their best case lies with Pope Honorius. They say he specifically taught Monothelitism, a heresy that held that Christ had only one will (a divine one), not two wills (a divine one and a human one) as all orthodox Christians hold.
But that’s not at all what Honorius did. Even a quick review of the records shows he simply decided not to make a decision at all. As Ronald Knox explained, "To the best of his human wisdom, he thought the controversy ought to be left unsettled, for the greater peace of the Church. In fact, he was an inopportunist. We, wise after the event, say that he was wrong. But nobody, I think, has ever claimed that the pope is infallible in not defining a doctrine."
Knox wrote to Arnold Lunn (a future convert who would become a great apologist for the faith—their correspondence is found in the book Difficulties): "Has it ever occurred to you how few are the alleged ‘failures of infallibility’? I mean, if somebody propounded in your presence the thesis that all the kings of England have been impeccable, you would not find yourself murmuring, ‘Oh, well, people said rather unpleasant things about Jane Shore . . . and the best historians seem to think that Charles II spent too much of his time with Nell Gwynn.’ Here have these popes been, fulminating anathema after anathema for centuries—certain in all human probability to contradict themselves or one another over again. Instead of which you get this measly crop of two or three alleged failures!" While Knox’s observation does not establish the truth of papal infallibility, it does show that the historical argument against infallibility is weak.
The rejection of papal infallibility by "Bible Christians" stems from their view of the Church. They do not think Christ established a visible Church, which means they do not believe in a hierarchy of bishops headed by the pope.
This is no place to give an elaborate demonstration of the establishment of a visible Church. But it is simple enough to point out that the New Testament shows the apostles setting up, after their Master’s instructions, a visible organization, and that every Christian writer in the early centuries—in fact, nearly all Christians until the Reformation—fully recognized that Christ set up an ongoing organization.
One example of this ancient belief comes to us from Ignatius of Antioch. In his second-century letter to the church in Smyrna, he wrote, "Wherever the bishop appears, let the people be there; just as wherever Jesus Christ is, there is the Catholic Church" (Letter to the Smyrnaeans, 8, 1 [A.D. 110]).
If Christ did set up such an organization, he must have provided for its continuation, for its easy identification (that is, it had to be visible so it could be found), and, since he would be gone from earth, for some method by which it could preserve his teachings intact.
All this was accomplished through the apostolic succession of bishops, and the preservation of the Christian message, in its fullness, was guaranteed through the gift of infallibility, of the Church as a whole, but mainly through its Christ-appointed leaders, the bishops (as a whole) and the pope (as an individual).
It is the Holy Spirit who prevents the pope from officially teaching error, and this charism follows necessarily from the existence of the Church itself. If, as Christ promised, the gates of hell will not prevail against the Church then it must be protected from fundamentally falling into error and thus away from Christ. It must prove itself to be a perfectly steady guide in matters pertaining to salvation.
Of course, infallibility does not include a guarantee that any particular pope won’t "neglect" to teach the truth, or that he will be sinless, or that mere disciplinary decisions will be intelligently made. It would be nice if he were omniscient or impeccable, but his not being so will fail to bring about the destruction of the Church.
But he must be able to teach rightly, since instruction for the sake of salvation is a primary function of the Church. For men to be saved, they must know what is to be believed. They must have a perfectly steady rock to build upon and to trust as the source of solemn Christian teaching. And that’s why papal infallibility exists.
Since Christ said the gates of hell would not prevail against his Church (Matt. 16:18b), this means that his Church can never pass out of existence. But if the Church ever apostasized by teaching heresy, then it would cease to exist; because it would cease to be Jesus’ Church. Thus the Church cannot teach heresy, meaning that anything it solemnly defines for the faithful to believe is true. This same reality is reflected in the Apostle Paul’s statement that the Church is "the pillar and foundation of the truth" (1 Tim. 3:15). If the Church is the foundation of religious truth in this world, then it is God’s own spokesman. As Christ told his disciples: "He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me" (Luke 10:16).
NIHIL OBSTAT: I have concluded that the materials
presented in this work are free of doctrinal or moral errors.
Bernadeane Carr, STL, Censor Librorum, August 10, 2004
IMPRIMATUR: In accord with 1983 CIC 827
permission to publish this work is hereby granted.
+Robert H. Brom, Bishop of San Diego, August 10, 2004
Source:
Catholic Answers, 2020 Gillespie Way, El Cajon, CA 92020 USA
Main: 619-387-7200 | Fax: 619-387-0042
U.S. Orders: 888-291-8000 | Non-U.S. Orders: 619-387-7200
Saturday, October 31, 2009
Anglican provision is a response to those ‘knocking at the door,’ former Westminster archbishop says
http://www.catholicnewsagency.com/new.php?n=17535
WESTMINSTER, ENGLAND, October 30 (CNA) - The Archbishop Emeritus of Westminster Cormac Murphy-O’Connor has issued an extended commentary on Pope Benedict XVI’s new provision for Anglicans who wish to become Catholic. He reported that a similar proposal had been rejected under Pope John Paul II, but was revived after the “repeated requests” from Anglicans worldwide who have been “knocking at the door for a long time.”
He emphasized that Pope Benedict’s response to those Anglicans who wanted to become Catholic was not a reflection on the Anglican communion as a whole or of Catholics’ ongoing ecumenical relationship with them.
Cardinal Murphy-O’Connor’s comments came during the Richard Stewart Memorial Lecture, delivered at Worth Abbey on Oct. 29. The cardinal was joined at the lecture by the Bishop Kieran Conry of Arundel and Brighton and the Abbot of Worth, Christopher Jamison.
The cardinal, who was the Catholic Co-Chairman of the Anglican/Roman Catholic International Commission (ARCIC), titled his lecture “ARCIC: Dead in the Water or Money in the Bank.” He recounted his own work in ecumenism from an autobiographical point of view while discussing theological dialogue, the search for communion, and “spiritual ecumenism.”
He also discussed the recent Anglican provision, reporting that a special provision for Anglicans might have been “helpful” in 1993 and 1994 when other groups of Anglicans joined the Catholic Church. However, this proposal was rejected as inappropriate because the bishops of England and Wales were dealing solely with clergy of the Church of England and a provision would have to be provided to all the churches of the Anglican Communion.
“If the Holy See had offered such Personal Ordinariates then, and in particular here in England, it might well have been seen as an un-ecumenical approach by the Holy See, as if wanting to put out the net as far as one could,” Cardinal Murphy-O’Connor opined.
He said that both Pope John Paul II and then-Cardinal Joseph Ratzinger would have been against such a proposal, as were the leading Catholic prelates of Britain.
“Matters have moved on since then and the repeated requests by many Anglicans, not only from England but from other Provinces of the Anglican Communion, have necessitated a new approach, which is why I think that the Personal Ordinariates offered by the Holy Father can be seen not in any way un-ecumenical but rather as a generous response to people who have been knocking at the door for a long time.”
His other lecture remarks discussed his early interaction with Anglicans, Congregationalists and Methodists. Cardinal Murphy-O’Connor told how he became “imbued” with what the Second Vatican Council said about the “important work” of ecumenism in its document on the topic, “Unitatis Redintegratio.”
“While it stated quite clearly that the unity of the Church subsists in the Catholic Church as something she can never lose, it insisted that the Church must also pray and work to maintain, reinforce and protect the unity that Christ wills for her,” he explained.
Prayer in common with other Christians was “crucially important” because a change of heart and holiness of life should be regarded as the “soul” of the ecumenical movement, he said.
Turning to the “fruitful yet so inconclusive” aspects of ARCIC, he said: “In more than 40 years of official ecumenical dialogue with the Anglican Communion, it may be asked, ‘Where are we?’”
Some of the classic disputes at the root of divisions between Anglicans and Catholics, the cardinal stated, had been “basically resolved” through a new consensus on fundamental doctrine. While there is a “renewed understanding,” he said work remains on the relationship of Scripture and Tradition and the teaching authority which interprets it.
Cardinal Murphy-O'Connor also touched on the subject of the Anglican Communion’s decision to ordain women to the priesthood and the episcopate, a action that he said created a “Very difficult obstacle.” However, in his view the ARCIC documents are still “money in the bank” because they are an achieved consensus and a study and reflection on a “renewed vision” of Christ’s Church.
The Second Vatican Council’s teaching that the Church of Jesus Christ “subsists in” the Roman Catholic Church takes seriously that there are individual Christians, ecclesial elements, and in the case of the Orthodox even “genuinely particular churches” outside the “visible confines” of the Catholic Church
This teaching means that full communion, as the goal of ecumenism, “has not to be understood as simply a return of separated brothers and sisters and churches to the bosom of Catholic mother church.”
“This full communion, unity, does not of course mean uniformity but unity within diversity and diversity within unity,” he added.
The new Anglican provision must be understood in the context of the papacy’s mission to preserve Church unity and freedom from “one-sided ties,” the cardinal asserted.
WESTMINSTER, ENGLAND, October 30 (CNA) - The Archbishop Emeritus of Westminster Cormac Murphy-O’Connor has issued an extended commentary on Pope Benedict XVI’s new provision for Anglicans who wish to become Catholic. He reported that a similar proposal had been rejected under Pope John Paul II, but was revived after the “repeated requests” from Anglicans worldwide who have been “knocking at the door for a long time.”
He emphasized that Pope Benedict’s response to those Anglicans who wanted to become Catholic was not a reflection on the Anglican communion as a whole or of Catholics’ ongoing ecumenical relationship with them.
Cardinal Murphy-O’Connor’s comments came during the Richard Stewart Memorial Lecture, delivered at Worth Abbey on Oct. 29. The cardinal was joined at the lecture by the Bishop Kieran Conry of Arundel and Brighton and the Abbot of Worth, Christopher Jamison.
The cardinal, who was the Catholic Co-Chairman of the Anglican/Roman Catholic International Commission (ARCIC), titled his lecture “ARCIC: Dead in the Water or Money in the Bank.” He recounted his own work in ecumenism from an autobiographical point of view while discussing theological dialogue, the search for communion, and “spiritual ecumenism.”
He also discussed the recent Anglican provision, reporting that a special provision for Anglicans might have been “helpful” in 1993 and 1994 when other groups of Anglicans joined the Catholic Church. However, this proposal was rejected as inappropriate because the bishops of England and Wales were dealing solely with clergy of the Church of England and a provision would have to be provided to all the churches of the Anglican Communion.
“If the Holy See had offered such Personal Ordinariates then, and in particular here in England, it might well have been seen as an un-ecumenical approach by the Holy See, as if wanting to put out the net as far as one could,” Cardinal Murphy-O’Connor opined.
He said that both Pope John Paul II and then-Cardinal Joseph Ratzinger would have been against such a proposal, as were the leading Catholic prelates of Britain.
“Matters have moved on since then and the repeated requests by many Anglicans, not only from England but from other Provinces of the Anglican Communion, have necessitated a new approach, which is why I think that the Personal Ordinariates offered by the Holy Father can be seen not in any way un-ecumenical but rather as a generous response to people who have been knocking at the door for a long time.”
His other lecture remarks discussed his early interaction with Anglicans, Congregationalists and Methodists. Cardinal Murphy-O’Connor told how he became “imbued” with what the Second Vatican Council said about the “important work” of ecumenism in its document on the topic, “Unitatis Redintegratio.”
“While it stated quite clearly that the unity of the Church subsists in the Catholic Church as something she can never lose, it insisted that the Church must also pray and work to maintain, reinforce and protect the unity that Christ wills for her,” he explained.
Prayer in common with other Christians was “crucially important” because a change of heart and holiness of life should be regarded as the “soul” of the ecumenical movement, he said.
Turning to the “fruitful yet so inconclusive” aspects of ARCIC, he said: “In more than 40 years of official ecumenical dialogue with the Anglican Communion, it may be asked, ‘Where are we?’”
Some of the classic disputes at the root of divisions between Anglicans and Catholics, the cardinal stated, had been “basically resolved” through a new consensus on fundamental doctrine. While there is a “renewed understanding,” he said work remains on the relationship of Scripture and Tradition and the teaching authority which interprets it.
Cardinal Murphy-O'Connor also touched on the subject of the Anglican Communion’s decision to ordain women to the priesthood and the episcopate, a action that he said created a “Very difficult obstacle.” However, in his view the ARCIC documents are still “money in the bank” because they are an achieved consensus and a study and reflection on a “renewed vision” of Christ’s Church.
The Second Vatican Council’s teaching that the Church of Jesus Christ “subsists in” the Roman Catholic Church takes seriously that there are individual Christians, ecclesial elements, and in the case of the Orthodox even “genuinely particular churches” outside the “visible confines” of the Catholic Church
This teaching means that full communion, as the goal of ecumenism, “has not to be understood as simply a return of separated brothers and sisters and churches to the bosom of Catholic mother church.”
“This full communion, unity, does not of course mean uniformity but unity within diversity and diversity within unity,” he added.
The new Anglican provision must be understood in the context of the papacy’s mission to preserve Church unity and freedom from “one-sided ties,” the cardinal asserted.
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