http://www.catholicnewsagency.com/new.php?n=17517
HOUSTON, TEXAS, October 28 (CNA) - All of the Catholic bishops in Texas released a statement on health care reform on Tuesday, warning that the legislation currently under consideration does not adequately ensure the protection of all human life.
The statement issued by the Texas Catholic Conference, which represents all 15 dioceses in Texas, said that the bishops “hope that our national leaders will work together to bring about genuine life-affirming reform to our nation’s health care system.”
“Our Catholic moral tradition teaches that every human being, from the moment of conception to natural death, has an innate dignity that entitles him or her to certain rights and protections, including the fundamental right to life and the right to affordable healthcare, which flows from the right to life,” they stated.
However, the bishops of Texas also said that they are concerned that the current proposed reforms do not respect these human rights. They singled out the Capps Amendment for criticism, saying that it “does not adequately ensure the protection of all human life.”
Addressing another controversial, if not problematic, facet of the current reforms, the bishops asserted that “the cost structures of any health care reform plan must not impose excessive financial burdens on low and moderate income individuals and families.”
The bishops also called for an expansion of the social safety net, writing, “Measures must also be in place to safeguard the health of all of society, including the poor, the elderly, and immigrants. Legal immigrants and their families must be allowed timely access to comprehensive and affordable health care coverage and an adequate safety net must be maintained for those who remain uncovered.”
The statement closed with a reminder of the importance of reform and a warning.
“The Catholic Bishops of Texas will continue to support reform of our nation's health care system in ways that respect the lives of all human persons while providing affordable access to health care for all. We will be a committed partner in advancing reform on this life-and-death issue; but if the final form of the legislation does not include acceptable language in these areas then we will have to oppose it vigorously.”
Among the signing bishops was Cardinal Daniel DiNardo of the Archdiocese of Galveston-Houston. DiNardo sits on the USCCB Committee for Pro-Life Activities and is a member of the Pontifical Council for the Pastoral Care of Migrants and Itinerant Peoples.
To read the full statement by the Catholic bishops of Texas, go to: http://www.txcatholic.org/documents/2009-Texas-Catholic-Conference-Health-Care-Statement.pdf
Thursday, October 29, 2009
Catholicism & Capital Punishment
Avery Cardinal Dulles
April 2001
Among the major nations of the Western world, the United States is singular in still having the death penalty. After a five-year moratorium, from 1972 to 1977, capital punishment was reinstated in the United States courts. Objections to the practice have come from many quarters, including the American Catholic bishops, who have rather consistently opposed the death penalty. The National Conference of Catholic Bishops in 1980 published a predominantly negative statement on capital punishment, approved by a majority vote of those present though not by the required two-thirds majority of the entire conference.1 Pope John Paul II has at various times expressed his opposition to the practice, as have other Catholic leaders in Europe.
Some Catholics, going beyond the bishops and the Pope, maintain that the death penalty, like abortion and euthanasia, is a violation of the right to life and an unauthorized usurpation by human beings of God's sole lordship over life and death. Did not the Declaration of Independence, they ask, describe the right to life as “unalienable”?
While sociological and legal questions inevitably impinge upon any such reflection, I am here addressing the subject as a theologian. At this level the question has to be answered primarily in terms of revelation, as it comes to us through Scripture and tradition, interpreted with the guidance of the ecclesiastical magisterium.
In the Old Testament the Mosaic Law specifies no less than thirty-six capital offenses calling for execution by stoning, burning, decapitation, or strangulation. Included in the list are idolatry, magic, blasphemy, violation of the sabbath, murder, adultery, bestiality, pederasty, and incest. The death penalty was considered especially fitting as a punishment for murder since in his covenant with Noah God had laid down the principle, “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in His own image” (Genesis 9:6). In many cases God is portrayed as deservedly punishing culprits with death, as happened to Korah, Dathan, and Abiram (Numbers 16). In other cases individuals such as Daniel and Mordecai are God's agents in bringing a just death upon guilty persons.
In the New Testament the right of the State to put criminals to death seems to be taken for granted. Jesus himself refrains from using violence. He rebukes his disciples for wishing to call down fire from heaven to punish the Samaritans for their lack of hospitality (Luke 9:55). Later he admonishes Peter to put his sword in the scabbard rather than resist arrest (Matthew 26:52). At no point, however, does Jesus deny that the State has authority to exact capital punishment. In his debates with the Pharisees, Jesus cites with approval the apparently harsh commandment, “He who speaks evil of father or mother, let him surely die” (Matthew 15:4; Mark 7:10, referring to Exodus 2l:17; cf. Leviticus 20:9). When Pilate calls attention to his authority to crucify him, Jesus points out that Pilate's power comes to him from above-that is to say, from God (John 19:11). Jesus commends the good thief on the cross next to him, who has admitted that he and his fellow thief are receiving the due reward of their deeds (Luke 23:41).
The early Christians evidently had nothing against the death penalty. They approve of the divine punishment meted out to Ananias and Sapphira when they are rebuked by Peter for their fraudulent action (Acts 5:1-11). The Letter to the Hebrews makes an argument from the fact that “a man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses” (10:28). Paul repeatedly refers to the connection between sin and death. He writes to the Romans, with an apparent reference to the death penalty, that the magistrate who holds authority “does not bear the sword in vain; for he is the servant of God to execute His wrath on the wrongdoer” (Romans 13:4). No passage in the New Testament disapproves of the death penalty.
Turning to Christian tradition, we may note that the Fathers and Doctors of the Church are virtually unanimous in their support for capital punishment, even though some of them such as St. Ambrose exhort members of the clergy not to pronounce capital sentences or serve as executioners. To answer the objection that the first commandment forbids killing, St. Augustine writes in The City of God:
In the Middle Ages a number of canonists teach that ecclesiastical courts should refrain from the death penalty and that civil courts should impose it only for major crimes. But leading canonists and theologians assert the right of civil courts to pronounce the death penalty for very grave offenses such as murder and treason. Thomas Aquinas and Duns Scotus invoke the authority of Scripture and patristic tradition, and give arguments from reason.
Giving magisterial authority to the death penalty, Pope Innocent III required disciples of Peter Waldo seeking reconciliation with the Church to accept the proposition: “The secular power can, without mortal sin, exercise judgment of blood, provided that it punishes with justice, not out of hatred, with prudence, not precipitation.” In the high Middle Ages and early modern times the Holy See authorized the Inquisition to turn over heretics to the secular arm for execution. In the Papal States the death penalty was imposed for a variety of offenses. The Roman Catechism, issued in 1566, three years after the end of the Council of Trent, taught that the power of life and death had been entrusted by God to civil authorities and that the use of this power, far from involving the crime of murder, is an act of paramount obedience to the fifth commandment.
In modern times Doctors of the Church such as Robert Bellarmine and Alphonsus Liguori held that certain criminals should be punished by death. Venerable authorities such as Francisco de Vitoria, Thomas More, and Francisco Suárez agreed. John Henry Newman, in a letter to a friend, maintained that the magistrate had the right to bear the sword, and that the Church should sanction its use, in the sense that Moses, Joshua, and Samuel used it against abominable crimes.
Throughout the first half of the twentieth century the consensus of Catholic theologians in favor of capital punishment in extreme cases remained solid, as may be seen from approved textbooks and encyclopedia articles of the day. The Vatican City State from 1929 until 1969 had a penal code that included the death penalty for anyone who might attempt to assassinate the pope. Pope Pius XII, in an important allocution to medical experts, declared that it was reserved to the public power to deprive the condemned of the benefit of life in expiation of their crimes.
Summarizing the verdict of Scripture and tradition, we can glean some settled points of doctrine. It is agreed that crime deserves punishment in this life and not only in the next. In addition, it is agreed that the State has authority to administer appropriate punishment to those judged guilty of crimes and that this punishment may, in serious cases, include the sentence of death.
Yet, as we have seen, a rising chorus of voices in the Catholic community has raised objections to capital punishment. Some take the absolutist position that because the right to life is sacred and inviolable, the death penalty is always wrong. The respected Italian Franciscan Gino Concetti, writing in L'Osservatore Romano in 1977, made the following powerful statement:
This abolitionist position has a tempting simplicity. But it is not really new. It has been held by sectarian Christians at least since the Middle Ages. Many pacifist groups, such as the Waldensians, the Quakers, the Hutterites, and the Mennonites, have shared this point of view. But, like pacifism itself, this absolutist interpretation of the right to life found no echo at the time among Catholic theologians, who accepted the death penalty as consonant with Scripture, tradition, and the natural law.
The mounting opposition to the death penalty in Europe since the Enlightenment has gone hand in hand with a decline of faith in eternal life. In the nineteenth century the most consistent supporters of capital punishment were the Christian churches, and its most consistent opponents were groups hostile to the churches. When death came to be understood as the ultimate evil rather than as a stage on the way to eternal life, utilitarian philosophers such as Jeremy Bentham found it easy to dismiss capital punishment as “useless annihilation.”
Many governments in Europe and elsewhere have eliminated the death penalty in the twentieth century, often against the protests of religious believers. While this change may be viewed as moral progress, it is probably due, in part, to the evaporation of the sense of sin, guilt, and retributive justice, all of which are essential to biblical religion and Catholic faith. The abolition of the death penalty in formerly Christian countries may owe more to secular humanism than to deeper penetration into the gospel.
Arguments from the progress of ethical consciousness have been used to promote a number of alleged human rights that the Catholic Church consistently rejects in the name of Scripture and tradition. The magisterium appeals to these authorities as grounds for repudiating divorce, abortion, homosexual relations, and the ordination of women to the priesthood. If the Church feels herself bound by Scripture and tradition in these other areas, it seems inconsistent for Catholics to proclaim a “moral revolution” on the issue of capital punishment.
The Catholic magisterium does not, and never has, advocated unqualified abolition of the death penalty. I know of no official statement from popes or bishops, whether in the past or in the present, that denies the right of the State to execute offenders at least in certain extreme cases. The United States bishops, in their majority statement on capital punishment, conceded that “Catholic teaching has accepted the principle that the State has the right to take the life of a person guilty of an extremely serious crime.” Joseph Cardinal Bernardin, in his famous speech on the “Consistent Ethic of Life” at Fordham in 1983, stated his concurrence with the “classical position” that the State has the right to inflict capital punishment.
Although Cardinal Bernardin advocated what he called a “consistent ethic of life,” he made it clear that capital punishment should not be equated with the crimes of abortion, euthanasia, and suicide. Pope John Paul II spoke for the whole Catholic tradition when he proclaimed in Evangelium Vitae (1995) that “the direct and voluntary killing of an innocent human being is always gravely immoral.” But he wisely included in that statement the word “innocent.” He has never said that every criminal has a right to live nor has he denied that the State has the right in some cases to execute the guilty.
Catholic authorities justify the right of the State to inflict capital punishment on the ground that the State does not act on its own authority but as the agent of God, who is supreme lord of life and death. In so holding they can properly appeal to Scripture. Paul holds that the ruler is God's minister in executing God's wrath against the evildoer (Romans 13:4). Peter admonishes Christians to be subject to emperors and governors, who have been sent by God to punish those who do wrong (1 Peter 2:13). Jesus, as already noted, apparently recognized that Pilate's authority over his life came from God (John 19:11).
Pius XII, in a further clarification of the standard argument, holds that when the State, acting by its ministerial power, uses the death penalty, it does not exercise dominion over human life but only recognizes that the criminal, by a kind of moral suicide, has deprived himself of the right to life. In the Pope's words,
The purposes of criminal punishment are rather unanimously delineated in the Catholic tradition. Punishment is held to have a variety of ends that may conveniently be reduced to the following four: rehabilitation, defense against the criminal, deterrence, and retribution.
Granted that punishment has these four aims, we may now inquire whether the death penalty is the apt or necessary means to attain them.
Rehabilitation. Capital punishment does not reintegrate the criminal into society; rather, it cuts off any possible rehabilitation. The sentence of death, however, can and sometimes does move the condemned person to repentance and conversion. There is a large body of Christian literature on the value of prayers and pastoral ministry for convicts on death row or on the scaffold. In cases where the criminal seems incapable of being reintegrated into human society, the death penalty may be a way of achieving the criminal's reconciliation with God.
Defense against the criminal. Capital punishment is obviously an effective way of preventing the wrongdoer from committing future crimes and protecting society from him. Whether execution is necessary is another question. One could no doubt imagine an extreme case in which the very fact that a criminal is alive constituted a threat that he might be released or escape and do further harm. But, as John Paul II remarks in Evangelium Vitae, modern improvements in the penal system have made it extremely rare for execution to be the only effective means of defending society against the criminal.
Deterrence. Executions, especially where they are painful, humiliating, and public, may create a sense of horror that would prevent others from being tempted to commit similar crimes. But the Fathers of the Church censured spectacles of violence such as those conducted at the Roman Colosseum. Vatican II's Pastoral Constitution on the Church in the Modern World explicitly disapproved of mutilation and torture as offensive to human dignity. In our day death is usually administered in private by relatively painless means, such as injections of drugs, and to that extent it may be less effective as a deterrent. Sociological evidence on the deterrent effect of the death penalty as currently practiced is ambiguous, conflicting, and far from probative.
Retribution. In principle, guilt calls for punishment. The graver the offense, the more severe the punishment ought to be. In Holy Scripture, as we have seen, death is regarded as the appropriate punishment for serious transgressions. Thomas Aquinas held that sin calls for the deprivation of some good, such as, in serious cases, the good of temporal or even eternal life. By consenting to the punishment of death, the wrongdoer is placed in a position to expiate his evil deeds and escape punishment in the next life. After noting this, St. Thomas adds that even if the malefactor is not repentant, he is benefited by being prevented from committing more sins. Retribution by the State has its limits because the State, unlike God, enjoys neither omniscience nor omnipotence. According to Christian faith, God “will render to every man according to his works” at the final judgment (Romans 2:6; cf. Matthew 16:27). Retribution by the State can only be a symbolic anticipation of God's perfect justice.
For the symbolism to be authentic, the society must believe in the existence of a transcendent order of justice, which the State has an obligation to protect. This has been true in the past, but in our day the State is generally viewed simply as an instrument of the will of the governed. In this modern perspective, the death penalty expresses not the divine judgment on objective evil but rather the collective anger of the group. The retributive goal of punishment is misconstrued as a self-assertive act of vengeance.
The death penalty, we may conclude, has different values in relation to each of the four ends of punishment. It does not rehabilitate the criminal but may be an occasion for bringing about salutary repentance. It is an effective but rarely, if ever, a necessary means of defending society against the criminal. Whether it serves to deter others from similar crimes is a disputed question, difficult to settle. Its retributive value is impaired by lack of clarity about the role of the State. In general, then, capital punishment has some limited value but its necessity is open to doubt.
There is more to be said. Thoughtful writers have contended that the death penalty, besides being unnecessary and often futile, can also be positively harmful. Four serious objections are commonly mentioned in the literature.
There is, first of all, a possibility that the convict may be innocent. John Stuart Mill, in his well-known defense of capital punishment, considers this to be the most serious objection. In responding, he cautions that the death penalty should not be imposed except in cases where the accused is tried by a trustworthy court and found guilty beyond all shadow of doubt.
It is common knowledge that even when trials are conducted, biased or kangaroo courts can often render unjust convictions. Even in the United States, where serious efforts are made to achieve just verdicts, errors occur, although many of them are corrected by appellate courts. Poorly educated and penniless defendants often lack the means to procure competent legal counsel; witnesses can be suborned or can make honest mistakes about the facts of the case or the identities of persons; evidence can be fabricated or suppressed; and juries can be prejudiced or incompetent. Some “death row” convicts have been exonerated by newly available DNA evidence. Columbia Law School has recently published a powerful report on the percentage of reversible errors in capital sentences from 1973 to 1995. Since it is altogether likely that some innocent persons have been executed, this first objection is a serious one.
Another objection observes that the death penalty often has the effect of whetting an inordinate appetite for revenge rather than satisfying an authentic zeal for justice. By giving in to a perverse spirit of vindictiveness or a morbid attraction to the gruesome, the courts contribute to the degradation of the culture, replicating the worst features of the Roman Empire in its period of decline.
Furthermore, critics say, capital punishment cheapens the value of life. By giving the impression that human beings sometimes have the right to kill, it fosters a casual attitude toward evils such as abortion, suicide, and euthanasia. This was a major point in Cardinal Bernardin's speeches and articles on what he called a “consistent ethic of life.” Although this argument may have some validity, its force should not be exaggerated. Many people who are strongly pro-life on issues such as abortion support the death penalty, insisting that there is no inconsistency, since the innocent and the guilty do not have the same rights.
Finally, some hold that the death penalty is incompatible with the teaching of Jesus on forgiveness. This argument is complex at best, since the quoted sayings of Jesus have reference to forgiveness on the part of individual persons who have suffered injury. It is indeed praiseworthy for victims of crime to forgive their debtors, but such personal pardon does not absolve offenders from their obligations in justice. John Paul II points out that “reparation for evil and scandal, compensation for injury, and satisfaction for insult are conditions for forgiveness.”
The relationship of the State to the criminal is not the same as that of a victim to an assailant. Governors and judges are responsible for maintaining a just public order. Their primary obligation is toward justice, but under certain conditions they may exercise clemency. In a careful discussion of this matter Pius XII concluded that the State ought not to issue pardons except when it is morally certain that the ends of punishment have been achieved. Under these conditions, requirements of public policy may warrant a partial or full remission of punishment. If clemency were granted to all convicts, the nation's prisons would be instantly emptied, but society would not be well served.
In practice, then, a delicate balance between justice and mercy must be maintained. The State's primary responsibility is for justice, although it may at times temper justice with mercy. The Church rather represents the mercy of God. Showing forth the divine forgiveness that comes from Jesus Christ, the Church is deliberately indulgent toward offenders, but it too must on occasion impose penalties. The Code of Canon Law contains an entire book devoted to crime and punishment. It would be clearly inappropriate for the Church, as a spiritual society, to execute criminals, but the State is a different type of society. It cannot be expected to act as a Church. In a predominantly Christian society, however, the State should be encouraged to lean toward mercy provided that it does not thereby violate the demands of justice.
It is sometimes asked whether a judge or executioner can impose or carry out the death penalty with love. It seems to me quite obvious that such officeholders can carry out their duty without hatred for the criminal, but rather with love, respect, and compassion. In enforcing the law, they may take comfort in believing that death is not the final evil; they may pray and hope that the convict will attain eternal life with God.
The four objections are therefore of different weight. The first of them, dealing with miscarriages of justice, is relatively strong; the second and third, dealing with vindictiveness and with the consistent ethic of life, have some probable force. The fourth objection, dealing with forgiveness, is relatively weak. But taken together, the four may suffice to tip the scale against the use of the death penalty.
The Catholic magisterium in recent years has become increasingly vocal in opposing the practice of capital punishment. Pope John Paul II in Evangelium Vitae declared that “as a result of steady improvements in the organization of the penal system,” cases in which the execution of the offender would be absolutely necessary “are very rare, if not practically nonexistent.” Again at St. Louis in January 1999 the Pope appealed for a consensus to end the death penalty on the ground that it was “both cruel and unnecessary.” The bishops of many countries have spoken to the same effect.
The United States bishops, for their part, had already declared in their majority statement of 1980 that “in the conditions of contemporary American society, the legitimate purposes of punishment do not justify the imposition of the death penalty.” Since that time they have repeatedly intervened to ask for clemency in particular cases. Like the Pope, the bishops do not rule out capital punishment altogether, but they say that it is not justifiable as practiced in the United States today.
In coming to this prudential conclusion, the magisterium is not changing the doctrine of the Church. The doctrine remains what it has been: that the State, in principle, has the right to impose the death penalty on persons convicted of very serious crimes. But the classical tradition held that the State should not exercise this right when the evil effects outweigh the good effects. Thus the principle still leaves open the question whether and when the death penalty ought to be applied. The Pope and the bishops, using their prudential judgment, have concluded that in contemporary society, at least in countries like our own, the death penalty ought not to be invoked, because, on balance, it does more harm than good. I personally support this position.
In a brief compass I have touched on numerous and complex problems. To indicate what I have tried to establish, I should like to propose, as a final summary, ten theses that encapsulate the Church's doctrine, as I understand it.
1) The purpose of punishment in secular courts is fourfold: the rehabilitation of the criminal, the protection of society from the criminal, the deterrence of other potential criminals, and retributive justice.
2) Just retribution, which seeks to establish the right order of things, should not be confused with vindictiveness, which is reprehensible.
3) Punishment may and should be administered with respect and love for the person punished.
4) The person who does evil may deserve death. According to the biblical accounts, God sometimes administers the penalty himself and sometimes directs others to do so.
5) Individuals and private groups may not take it upon themselves to inflict death as a penalty.
6) The State has the right, in principle, to inflict capital punishment in cases where there is no doubt about the gravity of the offense and the guilt of the accused.
7) The death penalty should not be imposed if the purposes of punishment can be equally well or better achieved by bloodless means, such as imprisonment.
8) The sentence of death may be improper if it has serious negative effects on society, such as miscarriages of justice, the increase of vindictiveness, or disrespect for the value of innocent human life.
9) Persons who specially represent the Church, such as clergy and religious, in view of their specific vocation, should abstain from pronouncing or executing the sentence of death.
10) Catholics, in seeking to form their judgment as to whether the death penalty is to be supported as a general policy, or in a given situation, should be attentive to the guidance of the pope and the bishops. Current Catholic teaching should be understood, as I have sought to understand it, in continuity with Scripture and tradition.
Endnotes
1The statement was adopted by a vote of 145 to 31, with 41 bishops abstaining, the highest number of abstentions ever recorded. In addition, a number of bishops were absent from the meeting or did not officially abstain. Thus the statement did not receive the two-thirds majority of the entire membership then required for approval of official statements. But no bishop rose to make the point of order.
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Avery Cardinal Dulles, S.J., holds the Laurence J. McGinley Chair in Religion and Society at Fordham University. This essay is adapted from a McGinley Lecture delivered by Cardinal Dulles in New York City.
© Copyright First Things 2009 Visit www.FirstThings.com for more information.
April 2001
Among the major nations of the Western world, the United States is singular in still having the death penalty. After a five-year moratorium, from 1972 to 1977, capital punishment was reinstated in the United States courts. Objections to the practice have come from many quarters, including the American Catholic bishops, who have rather consistently opposed the death penalty. The National Conference of Catholic Bishops in 1980 published a predominantly negative statement on capital punishment, approved by a majority vote of those present though not by the required two-thirds majority of the entire conference.1 Pope John Paul II has at various times expressed his opposition to the practice, as have other Catholic leaders in Europe.
Some Catholics, going beyond the bishops and the Pope, maintain that the death penalty, like abortion and euthanasia, is a violation of the right to life and an unauthorized usurpation by human beings of God's sole lordship over life and death. Did not the Declaration of Independence, they ask, describe the right to life as “unalienable”?
While sociological and legal questions inevitably impinge upon any such reflection, I am here addressing the subject as a theologian. At this level the question has to be answered primarily in terms of revelation, as it comes to us through Scripture and tradition, interpreted with the guidance of the ecclesiastical magisterium.
In the Old Testament the Mosaic Law specifies no less than thirty-six capital offenses calling for execution by stoning, burning, decapitation, or strangulation. Included in the list are idolatry, magic, blasphemy, violation of the sabbath, murder, adultery, bestiality, pederasty, and incest. The death penalty was considered especially fitting as a punishment for murder since in his covenant with Noah God had laid down the principle, “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in His own image” (Genesis 9:6). In many cases God is portrayed as deservedly punishing culprits with death, as happened to Korah, Dathan, and Abiram (Numbers 16). In other cases individuals such as Daniel and Mordecai are God's agents in bringing a just death upon guilty persons.
In the New Testament the right of the State to put criminals to death seems to be taken for granted. Jesus himself refrains from using violence. He rebukes his disciples for wishing to call down fire from heaven to punish the Samaritans for their lack of hospitality (Luke 9:55). Later he admonishes Peter to put his sword in the scabbard rather than resist arrest (Matthew 26:52). At no point, however, does Jesus deny that the State has authority to exact capital punishment. In his debates with the Pharisees, Jesus cites with approval the apparently harsh commandment, “He who speaks evil of father or mother, let him surely die” (Matthew 15:4; Mark 7:10, referring to Exodus 2l:17; cf. Leviticus 20:9). When Pilate calls attention to his authority to crucify him, Jesus points out that Pilate's power comes to him from above-that is to say, from God (John 19:11). Jesus commends the good thief on the cross next to him, who has admitted that he and his fellow thief are receiving the due reward of their deeds (Luke 23:41).
The early Christians evidently had nothing against the death penalty. They approve of the divine punishment meted out to Ananias and Sapphira when they are rebuked by Peter for their fraudulent action (Acts 5:1-11). The Letter to the Hebrews makes an argument from the fact that “a man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses” (10:28). Paul repeatedly refers to the connection between sin and death. He writes to the Romans, with an apparent reference to the death penalty, that the magistrate who holds authority “does not bear the sword in vain; for he is the servant of God to execute His wrath on the wrongdoer” (Romans 13:4). No passage in the New Testament disapproves of the death penalty.
Turning to Christian tradition, we may note that the Fathers and Doctors of the Church are virtually unanimous in their support for capital punishment, even though some of them such as St. Ambrose exhort members of the clergy not to pronounce capital sentences or serve as executioners. To answer the objection that the first commandment forbids killing, St. Augustine writes in The City of God:
The same divine law which forbids the killing of a human being allows certain exceptions, as when God authorizes killing by a general law or when He gives an explicit commission to an individual for a limited time. Since the agent of authority is but a sword in the hand, and is not responsible for the killing, it is in no way contrary to the commandment, “Thou shalt not kill” to wage war at God's bidding, or for the representatives of the State's authority to put criminals to death, according to law or the rule of rational justice.
In the Middle Ages a number of canonists teach that ecclesiastical courts should refrain from the death penalty and that civil courts should impose it only for major crimes. But leading canonists and theologians assert the right of civil courts to pronounce the death penalty for very grave offenses such as murder and treason. Thomas Aquinas and Duns Scotus invoke the authority of Scripture and patristic tradition, and give arguments from reason.
Giving magisterial authority to the death penalty, Pope Innocent III required disciples of Peter Waldo seeking reconciliation with the Church to accept the proposition: “The secular power can, without mortal sin, exercise judgment of blood, provided that it punishes with justice, not out of hatred, with prudence, not precipitation.” In the high Middle Ages and early modern times the Holy See authorized the Inquisition to turn over heretics to the secular arm for execution. In the Papal States the death penalty was imposed for a variety of offenses. The Roman Catechism, issued in 1566, three years after the end of the Council of Trent, taught that the power of life and death had been entrusted by God to civil authorities and that the use of this power, far from involving the crime of murder, is an act of paramount obedience to the fifth commandment.
In modern times Doctors of the Church such as Robert Bellarmine and Alphonsus Liguori held that certain criminals should be punished by death. Venerable authorities such as Francisco de Vitoria, Thomas More, and Francisco Suárez agreed. John Henry Newman, in a letter to a friend, maintained that the magistrate had the right to bear the sword, and that the Church should sanction its use, in the sense that Moses, Joshua, and Samuel used it against abominable crimes.
Throughout the first half of the twentieth century the consensus of Catholic theologians in favor of capital punishment in extreme cases remained solid, as may be seen from approved textbooks and encyclopedia articles of the day. The Vatican City State from 1929 until 1969 had a penal code that included the death penalty for anyone who might attempt to assassinate the pope. Pope Pius XII, in an important allocution to medical experts, declared that it was reserved to the public power to deprive the condemned of the benefit of life in expiation of their crimes.
Summarizing the verdict of Scripture and tradition, we can glean some settled points of doctrine. It is agreed that crime deserves punishment in this life and not only in the next. In addition, it is agreed that the State has authority to administer appropriate punishment to those judged guilty of crimes and that this punishment may, in serious cases, include the sentence of death.
Yet, as we have seen, a rising chorus of voices in the Catholic community has raised objections to capital punishment. Some take the absolutist position that because the right to life is sacred and inviolable, the death penalty is always wrong. The respected Italian Franciscan Gino Concetti, writing in L'Osservatore Romano in 1977, made the following powerful statement:
In light of the word of God, and thus of faith, life-all human life-is sacred and untouchable. No matter how heinous the crimes . . . [the criminal] does not lose his fundamental right to life, for it is primordial, inviolable, and inalienable, and thus comes under the power of no one whatsoever.To warrant this radical revision-one might almost say reversal-of the Catholic tradition, Father Concetti and others explain that the Church from biblical times until our own day has failed to perceive the true significance of the image of God in man, which implies that even the terrestrial life of each individual person is sacred and inviolable. In past centuries, it is alleged, Jews and Christians failed to think through the consequences of this revealed doctrine. They were caught up in a barbaric culture of violence and in an absolutist theory of political power, both handed down from the ancient world. But in our day, a new recognition of the dignity and inalienable rights of the human person has dawned. Those who recognize the signs of the times will move beyond the outmoded doctrines that the State has a divinely delegated power to kill and that criminals forfeit their fundamental human rights. The teaching on capital punishment must today undergo a dramatic development corresponding to these new insights.
If this right and its attributes are so ab solute, it is because of the image which, at creation, God impressed on human nature itself. No force, no violence, no passion can erase or destroy it. By virtue of this divine image, man is a person endowed with dignity and rights.
This abolitionist position has a tempting simplicity. But it is not really new. It has been held by sectarian Christians at least since the Middle Ages. Many pacifist groups, such as the Waldensians, the Quakers, the Hutterites, and the Mennonites, have shared this point of view. But, like pacifism itself, this absolutist interpretation of the right to life found no echo at the time among Catholic theologians, who accepted the death penalty as consonant with Scripture, tradition, and the natural law.
The mounting opposition to the death penalty in Europe since the Enlightenment has gone hand in hand with a decline of faith in eternal life. In the nineteenth century the most consistent supporters of capital punishment were the Christian churches, and its most consistent opponents were groups hostile to the churches. When death came to be understood as the ultimate evil rather than as a stage on the way to eternal life, utilitarian philosophers such as Jeremy Bentham found it easy to dismiss capital punishment as “useless annihilation.”
Many governments in Europe and elsewhere have eliminated the death penalty in the twentieth century, often against the protests of religious believers. While this change may be viewed as moral progress, it is probably due, in part, to the evaporation of the sense of sin, guilt, and retributive justice, all of which are essential to biblical religion and Catholic faith. The abolition of the death penalty in formerly Christian countries may owe more to secular humanism than to deeper penetration into the gospel.
Arguments from the progress of ethical consciousness have been used to promote a number of alleged human rights that the Catholic Church consistently rejects in the name of Scripture and tradition. The magisterium appeals to these authorities as grounds for repudiating divorce, abortion, homosexual relations, and the ordination of women to the priesthood. If the Church feels herself bound by Scripture and tradition in these other areas, it seems inconsistent for Catholics to proclaim a “moral revolution” on the issue of capital punishment.
The Catholic magisterium does not, and never has, advocated unqualified abolition of the death penalty. I know of no official statement from popes or bishops, whether in the past or in the present, that denies the right of the State to execute offenders at least in certain extreme cases. The United States bishops, in their majority statement on capital punishment, conceded that “Catholic teaching has accepted the principle that the State has the right to take the life of a person guilty of an extremely serious crime.” Joseph Cardinal Bernardin, in his famous speech on the “Consistent Ethic of Life” at Fordham in 1983, stated his concurrence with the “classical position” that the State has the right to inflict capital punishment.
Although Cardinal Bernardin advocated what he called a “consistent ethic of life,” he made it clear that capital punishment should not be equated with the crimes of abortion, euthanasia, and suicide. Pope John Paul II spoke for the whole Catholic tradition when he proclaimed in Evangelium Vitae (1995) that “the direct and voluntary killing of an innocent human being is always gravely immoral.” But he wisely included in that statement the word “innocent.” He has never said that every criminal has a right to live nor has he denied that the State has the right in some cases to execute the guilty.
Catholic authorities justify the right of the State to inflict capital punishment on the ground that the State does not act on its own authority but as the agent of God, who is supreme lord of life and death. In so holding they can properly appeal to Scripture. Paul holds that the ruler is God's minister in executing God's wrath against the evildoer (Romans 13:4). Peter admonishes Christians to be subject to emperors and governors, who have been sent by God to punish those who do wrong (1 Peter 2:13). Jesus, as already noted, apparently recognized that Pilate's authority over his life came from God (John 19:11).
Pius XII, in a further clarification of the standard argument, holds that when the State, acting by its ministerial power, uses the death penalty, it does not exercise dominion over human life but only recognizes that the criminal, by a kind of moral suicide, has deprived himself of the right to life. In the Pope's words,
Even when there is question of the execution of a condemned man, the State does not dispose of the individual's right to life. In this case it is reserved to the public power to deprive the condemned person of the enjoyment of life in expiation of his crime when, by his crime, he has already dispossessed himself of his right to life.In light of all this it seems safe to conclude that the death penalty is not in itself a violation of the right to life. The real issue for Catholics is to determine the circumstances under which that penalty ought to be applied. It is appropriate, I contend, when it is necessary to achieve the purposes of punishment and when it does not have disproportionate evil effects. I say “necessary” because I am of the opinion that killing should be avoided if the purposes of punishment can be obtained by bloodless means.
The purposes of criminal punishment are rather unanimously delineated in the Catholic tradition. Punishment is held to have a variety of ends that may conveniently be reduced to the following four: rehabilitation, defense against the criminal, deterrence, and retribution.
Granted that punishment has these four aims, we may now inquire whether the death penalty is the apt or necessary means to attain them.
Rehabilitation. Capital punishment does not reintegrate the criminal into society; rather, it cuts off any possible rehabilitation. The sentence of death, however, can and sometimes does move the condemned person to repentance and conversion. There is a large body of Christian literature on the value of prayers and pastoral ministry for convicts on death row or on the scaffold. In cases where the criminal seems incapable of being reintegrated into human society, the death penalty may be a way of achieving the criminal's reconciliation with God.
Defense against the criminal. Capital punishment is obviously an effective way of preventing the wrongdoer from committing future crimes and protecting society from him. Whether execution is necessary is another question. One could no doubt imagine an extreme case in which the very fact that a criminal is alive constituted a threat that he might be released or escape and do further harm. But, as John Paul II remarks in Evangelium Vitae, modern improvements in the penal system have made it extremely rare for execution to be the only effective means of defending society against the criminal.
Deterrence. Executions, especially where they are painful, humiliating, and public, may create a sense of horror that would prevent others from being tempted to commit similar crimes. But the Fathers of the Church censured spectacles of violence such as those conducted at the Roman Colosseum. Vatican II's Pastoral Constitution on the Church in the Modern World explicitly disapproved of mutilation and torture as offensive to human dignity. In our day death is usually administered in private by relatively painless means, such as injections of drugs, and to that extent it may be less effective as a deterrent. Sociological evidence on the deterrent effect of the death penalty as currently practiced is ambiguous, conflicting, and far from probative.
Retribution. In principle, guilt calls for punishment. The graver the offense, the more severe the punishment ought to be. In Holy Scripture, as we have seen, death is regarded as the appropriate punishment for serious transgressions. Thomas Aquinas held that sin calls for the deprivation of some good, such as, in serious cases, the good of temporal or even eternal life. By consenting to the punishment of death, the wrongdoer is placed in a position to expiate his evil deeds and escape punishment in the next life. After noting this, St. Thomas adds that even if the malefactor is not repentant, he is benefited by being prevented from committing more sins. Retribution by the State has its limits because the State, unlike God, enjoys neither omniscience nor omnipotence. According to Christian faith, God “will render to every man according to his works” at the final judgment (Romans 2:6; cf. Matthew 16:27). Retribution by the State can only be a symbolic anticipation of God's perfect justice.
For the symbolism to be authentic, the society must believe in the existence of a transcendent order of justice, which the State has an obligation to protect. This has been true in the past, but in our day the State is generally viewed simply as an instrument of the will of the governed. In this modern perspective, the death penalty expresses not the divine judgment on objective evil but rather the collective anger of the group. The retributive goal of punishment is misconstrued as a self-assertive act of vengeance.
The death penalty, we may conclude, has different values in relation to each of the four ends of punishment. It does not rehabilitate the criminal but may be an occasion for bringing about salutary repentance. It is an effective but rarely, if ever, a necessary means of defending society against the criminal. Whether it serves to deter others from similar crimes is a disputed question, difficult to settle. Its retributive value is impaired by lack of clarity about the role of the State. In general, then, capital punishment has some limited value but its necessity is open to doubt.
There is more to be said. Thoughtful writers have contended that the death penalty, besides being unnecessary and often futile, can also be positively harmful. Four serious objections are commonly mentioned in the literature.
There is, first of all, a possibility that the convict may be innocent. John Stuart Mill, in his well-known defense of capital punishment, considers this to be the most serious objection. In responding, he cautions that the death penalty should not be imposed except in cases where the accused is tried by a trustworthy court and found guilty beyond all shadow of doubt.
It is common knowledge that even when trials are conducted, biased or kangaroo courts can often render unjust convictions. Even in the United States, where serious efforts are made to achieve just verdicts, errors occur, although many of them are corrected by appellate courts. Poorly educated and penniless defendants often lack the means to procure competent legal counsel; witnesses can be suborned or can make honest mistakes about the facts of the case or the identities of persons; evidence can be fabricated or suppressed; and juries can be prejudiced or incompetent. Some “death row” convicts have been exonerated by newly available DNA evidence. Columbia Law School has recently published a powerful report on the percentage of reversible errors in capital sentences from 1973 to 1995. Since it is altogether likely that some innocent persons have been executed, this first objection is a serious one.
Another objection observes that the death penalty often has the effect of whetting an inordinate appetite for revenge rather than satisfying an authentic zeal for justice. By giving in to a perverse spirit of vindictiveness or a morbid attraction to the gruesome, the courts contribute to the degradation of the culture, replicating the worst features of the Roman Empire in its period of decline.
Furthermore, critics say, capital punishment cheapens the value of life. By giving the impression that human beings sometimes have the right to kill, it fosters a casual attitude toward evils such as abortion, suicide, and euthanasia. This was a major point in Cardinal Bernardin's speeches and articles on what he called a “consistent ethic of life.” Although this argument may have some validity, its force should not be exaggerated. Many people who are strongly pro-life on issues such as abortion support the death penalty, insisting that there is no inconsistency, since the innocent and the guilty do not have the same rights.
Finally, some hold that the death penalty is incompatible with the teaching of Jesus on forgiveness. This argument is complex at best, since the quoted sayings of Jesus have reference to forgiveness on the part of individual persons who have suffered injury. It is indeed praiseworthy for victims of crime to forgive their debtors, but such personal pardon does not absolve offenders from their obligations in justice. John Paul II points out that “reparation for evil and scandal, compensation for injury, and satisfaction for insult are conditions for forgiveness.”
The relationship of the State to the criminal is not the same as that of a victim to an assailant. Governors and judges are responsible for maintaining a just public order. Their primary obligation is toward justice, but under certain conditions they may exercise clemency. In a careful discussion of this matter Pius XII concluded that the State ought not to issue pardons except when it is morally certain that the ends of punishment have been achieved. Under these conditions, requirements of public policy may warrant a partial or full remission of punishment. If clemency were granted to all convicts, the nation's prisons would be instantly emptied, but society would not be well served.
In practice, then, a delicate balance between justice and mercy must be maintained. The State's primary responsibility is for justice, although it may at times temper justice with mercy. The Church rather represents the mercy of God. Showing forth the divine forgiveness that comes from Jesus Christ, the Church is deliberately indulgent toward offenders, but it too must on occasion impose penalties. The Code of Canon Law contains an entire book devoted to crime and punishment. It would be clearly inappropriate for the Church, as a spiritual society, to execute criminals, but the State is a different type of society. It cannot be expected to act as a Church. In a predominantly Christian society, however, the State should be encouraged to lean toward mercy provided that it does not thereby violate the demands of justice.
It is sometimes asked whether a judge or executioner can impose or carry out the death penalty with love. It seems to me quite obvious that such officeholders can carry out their duty without hatred for the criminal, but rather with love, respect, and compassion. In enforcing the law, they may take comfort in believing that death is not the final evil; they may pray and hope that the convict will attain eternal life with God.
The four objections are therefore of different weight. The first of them, dealing with miscarriages of justice, is relatively strong; the second and third, dealing with vindictiveness and with the consistent ethic of life, have some probable force. The fourth objection, dealing with forgiveness, is relatively weak. But taken together, the four may suffice to tip the scale against the use of the death penalty.
The Catholic magisterium in recent years has become increasingly vocal in opposing the practice of capital punishment. Pope John Paul II in Evangelium Vitae declared that “as a result of steady improvements in the organization of the penal system,” cases in which the execution of the offender would be absolutely necessary “are very rare, if not practically nonexistent.” Again at St. Louis in January 1999 the Pope appealed for a consensus to end the death penalty on the ground that it was “both cruel and unnecessary.” The bishops of many countries have spoken to the same effect.
The United States bishops, for their part, had already declared in their majority statement of 1980 that “in the conditions of contemporary American society, the legitimate purposes of punishment do not justify the imposition of the death penalty.” Since that time they have repeatedly intervened to ask for clemency in particular cases. Like the Pope, the bishops do not rule out capital punishment altogether, but they say that it is not justifiable as practiced in the United States today.
In coming to this prudential conclusion, the magisterium is not changing the doctrine of the Church. The doctrine remains what it has been: that the State, in principle, has the right to impose the death penalty on persons convicted of very serious crimes. But the classical tradition held that the State should not exercise this right when the evil effects outweigh the good effects. Thus the principle still leaves open the question whether and when the death penalty ought to be applied. The Pope and the bishops, using their prudential judgment, have concluded that in contemporary society, at least in countries like our own, the death penalty ought not to be invoked, because, on balance, it does more harm than good. I personally support this position.
In a brief compass I have touched on numerous and complex problems. To indicate what I have tried to establish, I should like to propose, as a final summary, ten theses that encapsulate the Church's doctrine, as I understand it.
1) The purpose of punishment in secular courts is fourfold: the rehabilitation of the criminal, the protection of society from the criminal, the deterrence of other potential criminals, and retributive justice.
2) Just retribution, which seeks to establish the right order of things, should not be confused with vindictiveness, which is reprehensible.
3) Punishment may and should be administered with respect and love for the person punished.
4) The person who does evil may deserve death. According to the biblical accounts, God sometimes administers the penalty himself and sometimes directs others to do so.
5) Individuals and private groups may not take it upon themselves to inflict death as a penalty.
6) The State has the right, in principle, to inflict capital punishment in cases where there is no doubt about the gravity of the offense and the guilt of the accused.
7) The death penalty should not be imposed if the purposes of punishment can be equally well or better achieved by bloodless means, such as imprisonment.
8) The sentence of death may be improper if it has serious negative effects on society, such as miscarriages of justice, the increase of vindictiveness, or disrespect for the value of innocent human life.
9) Persons who specially represent the Church, such as clergy and religious, in view of their specific vocation, should abstain from pronouncing or executing the sentence of death.
10) Catholics, in seeking to form their judgment as to whether the death penalty is to be supported as a general policy, or in a given situation, should be attentive to the guidance of the pope and the bishops. Current Catholic teaching should be understood, as I have sought to understand it, in continuity with Scripture and tradition.
Endnotes
1The statement was adopted by a vote of 145 to 31, with 41 bishops abstaining, the highest number of abstentions ever recorded. In addition, a number of bishops were absent from the meeting or did not officially abstain. Thus the statement did not receive the two-thirds majority of the entire membership then required for approval of official statements. But no bishop rose to make the point of order.
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Avery Cardinal Dulles, S.J., holds the Laurence J. McGinley Chair in Religion and Society at Fordham University. This essay is adapted from a McGinley Lecture delivered by Cardinal Dulles in New York City.
© Copyright First Things 2009 Visit www.FirstThings.com for more information.
Pro-Life Democrats Hold 40 Votes to Help Pass Health Care Reform in House
Note: I am opposed to Obamacare and hope the dems don't pass it. If however they do sell us down the river, at least 40 dems will help to fight so I don't have to fund infant slaughter like ole Barack wants me to.
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Tax Payer Funded Abortions Could Force 40 Votes for Health Care Reform to Switch
WASHINGTON, Oct. 29 /Christian Newswire/ -- Democrats For Life of America announced today that they have 40 votes that will vote against the House health care reform legislation if tax payer funded abortion language is not removed from the bill.
"I want to be clear, pro-life Democrats want to help pass health care reform but our coalition can in no- way support reform that includes tax payer funded abortions. If the leadership will remove that language, we feel confident that we can deliver enough votes to help put this much needed reform over the top in the House," said Kristen Day, Executive Director of Democrats For Life of America.
At issue for the 40 vote coalition is the refusal of the House leadership to include language that would prevent abortions to be paid for in health care reform. For roughly 30 years, pro-choice and pro-life Members have agreed that appropriations should not include any money for abortions at tax payer expense. The so- called "Hyde language" is the standard that both sides have agreed upon for decades. Hyde language would prevent tax payer funded abortions in appropriations bills. Several attempts to insert such language was rebuffed by House leadership throughout the committee and mark-up process in the House.
"We believe in a big-tent Democratic Party, but to not allow Hyde language to be included in health care reform would force some pro-choice and pro-life Democrats to vote against health care reform. If we add this language, we believe we can help Speaker Pelosi get the votes to pass this legislation," said Day.
Christian Newswire
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Tax Payer Funded Abortions Could Force 40 Votes for Health Care Reform to Switch
WASHINGTON, Oct. 29 /Christian Newswire/ -- Democrats For Life of America announced today that they have 40 votes that will vote against the House health care reform legislation if tax payer funded abortion language is not removed from the bill.
"I want to be clear, pro-life Democrats want to help pass health care reform but our coalition can in no- way support reform that includes tax payer funded abortions. If the leadership will remove that language, we feel confident that we can deliver enough votes to help put this much needed reform over the top in the House," said Kristen Day, Executive Director of Democrats For Life of America.
At issue for the 40 vote coalition is the refusal of the House leadership to include language that would prevent abortions to be paid for in health care reform. For roughly 30 years, pro-choice and pro-life Members have agreed that appropriations should not include any money for abortions at tax payer expense. The so- called "Hyde language" is the standard that both sides have agreed upon for decades. Hyde language would prevent tax payer funded abortions in appropriations bills. Several attempts to insert such language was rebuffed by House leadership throughout the committee and mark-up process in the House.
"We believe in a big-tent Democratic Party, but to not allow Hyde language to be included in health care reform would force some pro-choice and pro-life Democrats to vote against health care reform. If we add this language, we believe we can help Speaker Pelosi get the votes to pass this legislation," said Day.
Christian Newswire
Tuesday, October 27, 2009
Fr. Pavone on President Obama's Promise Not to Fund Abortion in 'My Plan': It Depends on What the Word 'Plan' Means
STATEN ISLAND, NY, Oct. 27 /Christian Newswire/ -- Fr. Frank Pavone, National Director of Priests for Life, responded today to President Obama's statement to Congressman Bart Stupak (D-MI) that when he said in his September speech to Congress that "our plan" would not use federal dollars to fund abortion, he was not referring to any of the bills pending in Congress.
"Every time the President has spoken of not wanting to fund abortion in 'his' health care plan, no one has really known what measure he was talking about," said Fr. Pavone. "Now we know from his conversation with Congressman Stupak that the President's 'plan' has never seen the light of day. Or maybe, to paraphrase former President Bill Clinton, it depends on what the word 'plan' means."
Priests for Life is the nation's largest Catholic pro- life organization dedicated to ending abortion and euthanasia. For more information, visit www.priestsforlife.org.
Christian Newswire
"Every time the President has spoken of not wanting to fund abortion in 'his' health care plan, no one has really known what measure he was talking about," said Fr. Pavone. "Now we know from his conversation with Congressman Stupak that the President's 'plan' has never seen the light of day. Or maybe, to paraphrase former President Bill Clinton, it depends on what the word 'plan' means."
Priests for Life is the nation's largest Catholic pro- life organization dedicated to ending abortion and euthanasia. For more information, visit www.priestsforlife.org.
Christian Newswire
Vatican begins dialogue with Society of St. Pius X
http://www.catholicnewsagency.com/new.php?n=17490
VATICAN CITY, October 26 (CNA) - A meeting today between representatives of the Society of St. Pius X (SSPX) and officials from the Vatican identified the doctrinal differences that still separate the Society from the Roman Catholic Church. The gathering also served to identify the manner and structure of future discussions between the two groups.
Though Pope Benedict lifted the excommunication of four Lefebvrist bishops earlier this year, he also told the bishops of the world that “until the doctrinal questions are clarified, the Society has no canonical status in the Church, and its ministers – even though they have been freed of the ecclesiastical penalty – do not legitimately exercise any ministry in the Church.”
Today the representatives of the SSPX and the Vatican agreed that they would focus their dialogue on the concepts of Tradition, the Paul VI missal, religious freedom, the relationship between Christian and non-Christian religions, Catholic principles of ecumenism, themes regarding the unity of the Church, and the interpretation of the documents of Vatican II in continuity with Catholic doctrine.
The themes will be examined over the next few months, probably in bi-monthly discussions.
VATICAN CITY, October 26 (CNA) - A meeting today between representatives of the Society of St. Pius X (SSPX) and officials from the Vatican identified the doctrinal differences that still separate the Society from the Roman Catholic Church. The gathering also served to identify the manner and structure of future discussions between the two groups.
Though Pope Benedict lifted the excommunication of four Lefebvrist bishops earlier this year, he also told the bishops of the world that “until the doctrinal questions are clarified, the Society has no canonical status in the Church, and its ministers – even though they have been freed of the ecclesiastical penalty – do not legitimately exercise any ministry in the Church.”
Today the representatives of the SSPX and the Vatican agreed that they would focus their dialogue on the concepts of Tradition, the Paul VI missal, religious freedom, the relationship between Christian and non-Christian religions, Catholic principles of ecumenism, themes regarding the unity of the Church, and the interpretation of the documents of Vatican II in continuity with Catholic doctrine.
The themes will be examined over the next few months, probably in bi-monthly discussions.
Church of England bishop says 'Anglican experiment is over'
http://www.catholicnewsagency.com/new.php?n=17493
LONDON, ENGLAND, October 26 (CNA) - Members of the traditionalist Anglican group Forward in Faith recently concluded their annual gathering, which was dedicated to discussing Pope Benedict's overture to Anglicans. The general impression left by the conference was the “Anglican experiment is over,” a mood that was reinforced by Bishop John Hind officially announcing he is ready to become Catholic.
The 2009 National Assembly of Forward in Faith was held in the Emmanuel Centre, Westminster, London, October 23-24. The Assembly was originally scheduled before the Vatican announced its unprecedented move, but the issue dominated most of the discussion.
Speaking to the press during the event, the Right Reverend John Hind, Anglican Bishop of Chichester, announced he is considering becoming a Roman Catholic.
Hind, the most senior traditionalist in the Church of England, told “The Telegraph” that he is willing to sacrifice his salary and palace residence to join the Catholic Church.
“This is a remarkable new step from the Vatican,” he said. “At long last there are some choices for Catholics in the Church of England. I'd be happy to be re-ordained into the Catholic Church.”
The bishop said that he expects his previous ministry will be recognized in the Catholic Church, but stressed that the divisions in the Anglican Communion could make it impossible to stay. “How can the Church exist if bishops are not in full communion with each other?” he asked.
During the conference, the Right Reverend John Broadhurst, who is the Anglican Bishop of Fulham and the Primate of Forward in Faith, affirmed that “the Anglican experiment is over.”
Bishop Broadhurst said that Pope Benedict has made his offer in response to the pleas of Anglicans who despair at the disintegration of their Church. “Anglicanism has become a joke because it has singularly failed to deal with any of its contentious issues,” said the bishop.
“There is widespread dissent across the [Anglican] Communion. We are divided in major ways on major issues and the Communion has unraveled. I believed in the Church I joined, but it has been revealed to have no doctrine of its own. I personally think it has gone past the point of no return. The Anglican experiment is over.”
In an emotional closing speech on Saturday, Bishop Broadhurst used the metaphor of the frog and the boiling pot to describe the current Anglican status.
"The temperature at the pot has become intolerable, but the process of boiling started before the ordination of women… The truth is, the tragedy for us is the Church of England has presumed. It's presumed to know better than the tradition on many matters and it's presumed to know better than Jesus Christ about some matters,” he explained.
“And It is the presumption of our Church in this present period that has caused such pain and anguish to many of us.
“Oh yes, the ordination of women was the water being turned up; we knew that we were going to be cooked to death ...
“And what the general (Anglican) Synod did, was to say, ‘We will push the pot towards the edge of the gas, as long as you stay on this side of the pot, with a few ice cubes, it'll be all right,’” Bishop Broadhurst said.
Then he explained: “We've never claimed that Anglicanism is the Church of Jesus Christ, and we've always claimed and believed that there needs to be catholic unity.”
“This is about Anglicans in communion with Rome and not about Anglicans ceasing to be Roman Catholics,” he also said.
The Right Reverend Martyn Jarrett, Anglican Bishop of Beverley, also insisted on the fact that “there are questions over the church's survival,” explaining that the Church of England has changed too dramatically for some traditionalists.
“The offer from the Vatican is momentous and I felt a great sense of gratitude that the Roman Catholic Church is thinking about the position of traditionalist Anglicans,” he added.
Another participant at the “Forward in Faith” conference, Fr. Edward Tomlinson, Anglican Vicar of St. Barnabas, said that he would be following the lead of Bishop Hind.
“The ship of Anglicanism seems to be going down... We should be grateful that a lifeboat has been sent. I shall be seeking to move to Rome. To stay in the Church of England would be suicide,” Fr. Tomlinson said.
Forward in Faith is a worldwide association of close to 1,000 clergy and thousands of lay Anglicans founded in 1992 in opposition to the ordination of women as priests or as bishops, and most recently, to the ordination of active homosexuals. The association says that it finds such practices not only “contrary to the Scriptures as they have been consistently interpreted by the two thousand year tradition of the churches of both East and West,” but also as a “new and serious obstacle in the way of reconciliation and full visible unity between Anglicans and the Roman Catholic and Orthodox churches.”
LONDON, ENGLAND, October 26 (CNA) - Members of the traditionalist Anglican group Forward in Faith recently concluded their annual gathering, which was dedicated to discussing Pope Benedict's overture to Anglicans. The general impression left by the conference was the “Anglican experiment is over,” a mood that was reinforced by Bishop John Hind officially announcing he is ready to become Catholic.
The 2009 National Assembly of Forward in Faith was held in the Emmanuel Centre, Westminster, London, October 23-24. The Assembly was originally scheduled before the Vatican announced its unprecedented move, but the issue dominated most of the discussion.
Speaking to the press during the event, the Right Reverend John Hind, Anglican Bishop of Chichester, announced he is considering becoming a Roman Catholic.
Hind, the most senior traditionalist in the Church of England, told “The Telegraph” that he is willing to sacrifice his salary and palace residence to join the Catholic Church.
“This is a remarkable new step from the Vatican,” he said. “At long last there are some choices for Catholics in the Church of England. I'd be happy to be re-ordained into the Catholic Church.”
The bishop said that he expects his previous ministry will be recognized in the Catholic Church, but stressed that the divisions in the Anglican Communion could make it impossible to stay. “How can the Church exist if bishops are not in full communion with each other?” he asked.
During the conference, the Right Reverend John Broadhurst, who is the Anglican Bishop of Fulham and the Primate of Forward in Faith, affirmed that “the Anglican experiment is over.”
Bishop Broadhurst said that Pope Benedict has made his offer in response to the pleas of Anglicans who despair at the disintegration of their Church. “Anglicanism has become a joke because it has singularly failed to deal with any of its contentious issues,” said the bishop.
“There is widespread dissent across the [Anglican] Communion. We are divided in major ways on major issues and the Communion has unraveled. I believed in the Church I joined, but it has been revealed to have no doctrine of its own. I personally think it has gone past the point of no return. The Anglican experiment is over.”
In an emotional closing speech on Saturday, Bishop Broadhurst used the metaphor of the frog and the boiling pot to describe the current Anglican status.
"The temperature at the pot has become intolerable, but the process of boiling started before the ordination of women… The truth is, the tragedy for us is the Church of England has presumed. It's presumed to know better than the tradition on many matters and it's presumed to know better than Jesus Christ about some matters,” he explained.
“And It is the presumption of our Church in this present period that has caused such pain and anguish to many of us.
“Oh yes, the ordination of women was the water being turned up; we knew that we were going to be cooked to death ...
“And what the general (Anglican) Synod did, was to say, ‘We will push the pot towards the edge of the gas, as long as you stay on this side of the pot, with a few ice cubes, it'll be all right,’” Bishop Broadhurst said.
Then he explained: “We've never claimed that Anglicanism is the Church of Jesus Christ, and we've always claimed and believed that there needs to be catholic unity.”
“This is about Anglicans in communion with Rome and not about Anglicans ceasing to be Roman Catholics,” he also said.
The Right Reverend Martyn Jarrett, Anglican Bishop of Beverley, also insisted on the fact that “there are questions over the church's survival,” explaining that the Church of England has changed too dramatically for some traditionalists.
“The offer from the Vatican is momentous and I felt a great sense of gratitude that the Roman Catholic Church is thinking about the position of traditionalist Anglicans,” he added.
Another participant at the “Forward in Faith” conference, Fr. Edward Tomlinson, Anglican Vicar of St. Barnabas, said that he would be following the lead of Bishop Hind.
“The ship of Anglicanism seems to be going down... We should be grateful that a lifeboat has been sent. I shall be seeking to move to Rome. To stay in the Church of England would be suicide,” Fr. Tomlinson said.
Forward in Faith is a worldwide association of close to 1,000 clergy and thousands of lay Anglicans founded in 1992 in opposition to the ordination of women as priests or as bishops, and most recently, to the ordination of active homosexuals. The association says that it finds such practices not only “contrary to the Scriptures as they have been consistently interpreted by the two thousand year tradition of the churches of both East and West,” but also as a “new and serious obstacle in the way of reconciliation and full visible unity between Anglicans and the Roman Catholic and Orthodox churches.”
Saturday, October 24, 2009
Senior Anglican bishop reveals he is ready to convert to Catholicism
The Rt Rev John Hind, the Bishop of Chichester, has announced he is considering becoming a Roman Catholic in a move that could spark an exodus of clergy.
http://www.telegraph.co.uk/news/newstopics/religion/6424562/Senior-Anglican-bishop-reveals-he-is-ready-to-convert-to-Roman-Catholicism.html
http://www.telegraph.co.uk/news/newstopics/religion/6424562/Senior-Anglican-bishop-reveals-he-is-ready-to-convert-to-Roman-Catholicism.html
Friday, October 23, 2009
Thursday, October 22, 2009
Traditional Anglican group ‘profoundly moved’ by Pope's new provision for converts
http://www.catholicnewsagency.com/new.php?n=17460
BLACKWOOD, AUSTRALIA, October 22 (CNA) - The Primate of the Traditional Anglican Communion has responded to the Vatican’s announcement of a new provision for Anglicans who wish to convert to Catholicism, saying his church is “profoundly moved” by Pope Benedict’s generosity. He added that the provision will now be taken to the national synods of his Communion.
In an Oct. 20 statement published on the website of the communion’s The Messenger Journal, Traditional Anglican Communion Primate Archbishop John Hepworth said he had been speaking with bishops, priests and lay people of the Communion in England, Africa, Australia, India, Canada, the U.S. and South America about the recent news.
“We are profoundly moved by the generosity of the Holy Father, Pope Benedict XVI,” Archbishop Hepworth wrote. He said the creation of the canonical structure for Anglicans was an act of “great goodness” on the part of Pope Benedict and his “cause of unity.”
“It more than matches the dreams we dared to include in our petition of two years ago. It more than matches our prayers. In those two years, we have become very conscious of the prayers of our friends in the Catholic Church. Perhaps their prayers dared to ask even more than ours,” the Traditional Anglican archbishop added.
He praised the “pastoral nature” of the notes released by the Congregation for the Doctrine of the Faith and also noted that his fellow bishops have signed the Catechism of the Catholic Church.
In that 2007 event, Traditional Anglican bishops signed the Catechism and placed it on the altar of the historic National Shrine of Our Lady of Walsingham in Norfolk, England in order to attest to “the faith we aspire to teach and hold.”
The signed Catechism was later presented to then-Fr. Augustine Di Noia, OP, the senior ecumenical theologian at the Congregation for the Doctrine of the Faith. Di Noia has since been consecrated an archbishop and named Secretary of the Vatican’s Congregation for Divine Worship.
Archbishop Hepworth also discussed the statement issued by Archbishop of Canterbury Rowan Williams, the most senior prelate in the Church of England and the Anglican Communion.
The statement shows that Archbishop Williams does not stand in traditional Anglicans’ way, he said.
“Both his reaction and our petition are fruits of a century of prayer for Christian unity, a cause that many times must have seemed forlorn,” Archbishop Hepworth commented, expressing gratitude to Archbishop Williams.
Archbishop Hepworth reported that the response of the Holy See will be taken to each of the Traditional Anglican Communion’s National Synods. While these synods have already endorsed “our pathway,” the archbishop explained, they will now consider the specific structures proposed.
He closed his message by referring to the Te Deum, a traditional Christian prayer of thanksgiving.
“It is with heartfelt thanks to Almighty God, the Lord and Source of all peace and unity, that the hymn is on our lips today,” the archbishop said. “This is a moment of grace, perhaps even a moment of history, not because the past is undone, but because the past is transformed.”
BLACKWOOD, AUSTRALIA, October 22 (CNA) - The Primate of the Traditional Anglican Communion has responded to the Vatican’s announcement of a new provision for Anglicans who wish to convert to Catholicism, saying his church is “profoundly moved” by Pope Benedict’s generosity. He added that the provision will now be taken to the national synods of his Communion.
In an Oct. 20 statement published on the website of the communion’s The Messenger Journal, Traditional Anglican Communion Primate Archbishop John Hepworth said he had been speaking with bishops, priests and lay people of the Communion in England, Africa, Australia, India, Canada, the U.S. and South America about the recent news.
“We are profoundly moved by the generosity of the Holy Father, Pope Benedict XVI,” Archbishop Hepworth wrote. He said the creation of the canonical structure for Anglicans was an act of “great goodness” on the part of Pope Benedict and his “cause of unity.”
“It more than matches the dreams we dared to include in our petition of two years ago. It more than matches our prayers. In those two years, we have become very conscious of the prayers of our friends in the Catholic Church. Perhaps their prayers dared to ask even more than ours,” the Traditional Anglican archbishop added.
He praised the “pastoral nature” of the notes released by the Congregation for the Doctrine of the Faith and also noted that his fellow bishops have signed the Catechism of the Catholic Church.
In that 2007 event, Traditional Anglican bishops signed the Catechism and placed it on the altar of the historic National Shrine of Our Lady of Walsingham in Norfolk, England in order to attest to “the faith we aspire to teach and hold.”
The signed Catechism was later presented to then-Fr. Augustine Di Noia, OP, the senior ecumenical theologian at the Congregation for the Doctrine of the Faith. Di Noia has since been consecrated an archbishop and named Secretary of the Vatican’s Congregation for Divine Worship.
Archbishop Hepworth also discussed the statement issued by Archbishop of Canterbury Rowan Williams, the most senior prelate in the Church of England and the Anglican Communion.
The statement shows that Archbishop Williams does not stand in traditional Anglicans’ way, he said.
“Both his reaction and our petition are fruits of a century of prayer for Christian unity, a cause that many times must have seemed forlorn,” Archbishop Hepworth commented, expressing gratitude to Archbishop Williams.
Archbishop Hepworth reported that the response of the Holy See will be taken to each of the Traditional Anglican Communion’s National Synods. While these synods have already endorsed “our pathway,” the archbishop explained, they will now consider the specific structures proposed.
He closed his message by referring to the Te Deum, a traditional Christian prayer of thanksgiving.
“It is with heartfelt thanks to Almighty God, the Lord and Source of all peace and unity, that the hymn is on our lips today,” the archbishop said. “This is a moment of grace, perhaps even a moment of history, not because the past is undone, but because the past is transformed.”
Wednesday, October 21, 2009
Former Anglican sees new Vatican provision as 'slap-down' of liberal agenda
http://www.catholicnewsagency.com/new.php?n=17444
NEW YORK CITY, N.Y., October 20 (CNA) - Fr. George Rutler, an Anglican convert and pastor in New York City, has written a guest column for CNA following the announcement by the Vatican that the Pope has approved a new structure for Anglicans desiring to enter into communion with the Catholic Church. The priest argues that move is a rebuke to the liberal agenda of some in the Anglican Communion.
In his column, Fr. Rutler says that he sees the announcement as not only “a dramatic slap-down of liberal Anglicanism,” but also a “total repudiation of the ordination of women, homosexual marriage and the general neglect of doctrine in Anglicanism.” The new provision has the potential of bringing hundreds of thousands of Anglicans into the Catholic Church.
“It basically interprets Anglicanism as a spiritual patrimony based on ethnic tradition rather than substantial doctrine and makes clear that it is not a historic 'church' but rather an 'ecclesial community' that strayed and now is invited to return to communion with the Pope as Successor of Peter,” Rutler writes.
The pastor also touches on the press conference announcing the new structure, the phenomenon of married Anglican clergy becoming Catholic priests and the impact that the new provision will have on the rest of the world.
You can read the full text of Fr. Rutler's comments here: http://www.catholicnewsagency.com/column.php?n=987
NEW YORK CITY, N.Y., October 20 (CNA) - Fr. George Rutler, an Anglican convert and pastor in New York City, has written a guest column for CNA following the announcement by the Vatican that the Pope has approved a new structure for Anglicans desiring to enter into communion with the Catholic Church. The priest argues that move is a rebuke to the liberal agenda of some in the Anglican Communion.
In his column, Fr. Rutler says that he sees the announcement as not only “a dramatic slap-down of liberal Anglicanism,” but also a “total repudiation of the ordination of women, homosexual marriage and the general neglect of doctrine in Anglicanism.” The new provision has the potential of bringing hundreds of thousands of Anglicans into the Catholic Church.
“It basically interprets Anglicanism as a spiritual patrimony based on ethnic tradition rather than substantial doctrine and makes clear that it is not a historic 'church' but rather an 'ecclesial community' that strayed and now is invited to return to communion with the Pope as Successor of Peter,” Rutler writes.
The pastor also touches on the press conference announcing the new structure, the phenomenon of married Anglican clergy becoming Catholic priests and the impact that the new provision will have on the rest of the world.
You can read the full text of Fr. Rutler's comments here: http://www.catholicnewsagency.com/column.php?n=987
New era begins as Benedict throws open gates of Rome to disaffected Anglicans
By Damian Thompson Religion Last updated: October 20th, 2009
The Pope is offering Anglicans worldwide 'corporate reunion' (Photo: AFP)
This is astonishing news. Pope Benedict XVI has created an entirely new Church structure for disaffected Anglicans that will allow them to worship together – using elements of Anglican liturgy – under the pastoral supervision of their own specially appointed bishop or senior priest.
The Pope is now offering Anglicans worldwide “corporate reunion” on terms that will delight Anglo-Catholics. In theory, they can have their own married priests, parishes and bishops – and they will be free of liturgical interference by liberal Catholic bishops who are unsympathetic to their conservative stance.
There is even the possibility that married Anglican laymen could be accepted for ordination on a case-by-case basis – a remarkable concession.
Both Archbishop Vincent Nichols and Archbishop Rowan Williams are surprised by this dramatic move. Cardinal Levada, head of the Congregation for the Doctrine of the Faith, was in Lambeth Palace only yesterday to spell out to Dr Williams what it means. This decision has, in effect, been taken over their heads – though there is no suggestion that Archbishop Nichols does not fully support this historic move.
Incidentally, I suspect that Rome waited until Cardinal Cormac Murphy-O’Connor’s retirement before unveiling this plan: the cardinal is an old-style ecumenist who represents the old way of doing things. His allies in Rome, and many former participants in Anglican-Catholic dialogue, are dismayed by today’s news, which clears away the wreckage of the ARCIC process.
The Archbishop of Canterbury is unlikely to be pleased, though he was vigorously concealing any displeasure at a press conference this morning. (There was a lot of spin about this decision “arising out of dialogue”.) The truth is that Rome has given up on the Anglican Communion. With one announcement, the Pope has given conservative Anglicans a protected route to union with Rome – and promised that, even once they are members of the Catholic Church, they will be offered a permanent structure that allows them to retain an Anglican ethos.
Thousands of Anglicans who reject women bishops and priests and liberal teaching on homosexuality are certain to avail themselves of this provision. Within a few years, there will probably be “Anglican ethos” Catholic parishes in England and Wales (and one wonders how many conservative cradle Catholics will gratefully start attending Mass there).
Under the supervision of a “Personal Ordinary”, who can be a priest or unmarried bishop, ex-Anglicans will be able to put forward their own candidates for ordination. In the short term, there will be no difficulty in ordaining married former Anglican clergy.
The Vatican would not use the phrase, but this is very close to the setting up of a “Church within a Church”. Yet that is not as unusual as it might seem: Eastern-rite Catholics have their own liturgy and church structures, and in America a small number of ex-Anglicans use service books that borrow from the Book of Common Prayer.
Anglicans will have to request their own “Personal Ordinariate”, to use the Vatican’s clunky term. How might that play out in England? This is just a guess, but the most pro-Roman C of E bishop, the Rt Rev Andrew Burnham, Bishop of Ebbsfleet, could submit a request to Rome. He would be ordained a (married) Catholic priest, and might himself be made “ordinary” (bishop in all but name) of ex-Anglican clergy and lay people who have been received into the Catholic Church together.
This unprecedented canonical structure will affect different countries and dioceses in different ways. But we are not talking about the creation of an “Anglican-Rite” Catholic Church. Although some parishes will want to use the Anglican-usage liturgy, in England many ex-Anglican congregations will be only too happy to avail themselves of the new English translation of the Roman Rite, to be introduced next year.
This is a decision of supreme boldness and generosity by Pope Benedict XVI, comparable to his liberation of the Traditional Latin Mass. The implications of this announcement will take a long time to sink in, but I suspect that this will be a day of rejoicing for conservative Anglo-Catholics and their Roman Catholic friends all over the world.
The Pope is offering Anglicans worldwide 'corporate reunion' (Photo: AFP)
This is astonishing news. Pope Benedict XVI has created an entirely new Church structure for disaffected Anglicans that will allow them to worship together – using elements of Anglican liturgy – under the pastoral supervision of their own specially appointed bishop or senior priest.
The Pope is now offering Anglicans worldwide “corporate reunion” on terms that will delight Anglo-Catholics. In theory, they can have their own married priests, parishes and bishops – and they will be free of liturgical interference by liberal Catholic bishops who are unsympathetic to their conservative stance.
There is even the possibility that married Anglican laymen could be accepted for ordination on a case-by-case basis – a remarkable concession.
Both Archbishop Vincent Nichols and Archbishop Rowan Williams are surprised by this dramatic move. Cardinal Levada, head of the Congregation for the Doctrine of the Faith, was in Lambeth Palace only yesterday to spell out to Dr Williams what it means. This decision has, in effect, been taken over their heads – though there is no suggestion that Archbishop Nichols does not fully support this historic move.
Incidentally, I suspect that Rome waited until Cardinal Cormac Murphy-O’Connor’s retirement before unveiling this plan: the cardinal is an old-style ecumenist who represents the old way of doing things. His allies in Rome, and many former participants in Anglican-Catholic dialogue, are dismayed by today’s news, which clears away the wreckage of the ARCIC process.
The Archbishop of Canterbury is unlikely to be pleased, though he was vigorously concealing any displeasure at a press conference this morning. (There was a lot of spin about this decision “arising out of dialogue”.) The truth is that Rome has given up on the Anglican Communion. With one announcement, the Pope has given conservative Anglicans a protected route to union with Rome – and promised that, even once they are members of the Catholic Church, they will be offered a permanent structure that allows them to retain an Anglican ethos.
Thousands of Anglicans who reject women bishops and priests and liberal teaching on homosexuality are certain to avail themselves of this provision. Within a few years, there will probably be “Anglican ethos” Catholic parishes in England and Wales (and one wonders how many conservative cradle Catholics will gratefully start attending Mass there).
Under the supervision of a “Personal Ordinary”, who can be a priest or unmarried bishop, ex-Anglicans will be able to put forward their own candidates for ordination. In the short term, there will be no difficulty in ordaining married former Anglican clergy.
The Vatican would not use the phrase, but this is very close to the setting up of a “Church within a Church”. Yet that is not as unusual as it might seem: Eastern-rite Catholics have their own liturgy and church structures, and in America a small number of ex-Anglicans use service books that borrow from the Book of Common Prayer.
Anglicans will have to request their own “Personal Ordinariate”, to use the Vatican’s clunky term. How might that play out in England? This is just a guess, but the most pro-Roman C of E bishop, the Rt Rev Andrew Burnham, Bishop of Ebbsfleet, could submit a request to Rome. He would be ordained a (married) Catholic priest, and might himself be made “ordinary” (bishop in all but name) of ex-Anglican clergy and lay people who have been received into the Catholic Church together.
This unprecedented canonical structure will affect different countries and dioceses in different ways. But we are not talking about the creation of an “Anglican-Rite” Catholic Church. Although some parishes will want to use the Anglican-usage liturgy, in England many ex-Anglican congregations will be only too happy to avail themselves of the new English translation of the Roman Rite, to be introduced next year.
This is a decision of supreme boldness and generosity by Pope Benedict XVI, comparable to his liberation of the Traditional Latin Mass. The implications of this announcement will take a long time to sink in, but I suspect that this will be a day of rejoicing for conservative Anglo-Catholics and their Roman Catholic friends all over the world.
Tuesday, October 20, 2009
Anglican Archbishop: Our Prayers Have Been Answered
Welcomes Pope's Offer of Personal Ordinariates
BLACKWOOD, South Australia, OCT. 20, 2009 (Zenit.org).- The prayers of Anglicans wishing to enter into full communion with the Catholic Church have been more than answered today, according to the primate of the Traditional Anglican Communion.
Archbishop John Hepworth said this today in a statement that responded to the Vatican announcement that Benedict XVI would allow Anglicans to enter full communion with the Catholic Church while preserving elements of the Anglican spiritual and liturgical tradition.
This policy has been established in a forthcoming apostolic constitution, and it responds to requests from Anglicans who have expressed wishes to become Catholic, particularly as the Anglican Tradition continues to take steps toward opening their priesthood and episcopate to women and active homosexuals, and blessing same-sex unions.
Between 20 and 30 Anglican bishops have made such a request.
The constitution was announced at a press conference at the Vatican today, offered by Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith.
Hepworth, who also heads the Diocese of Australia in the Anglican Catholic Church in Australia, said that the Traditional Anglican Communion is "profoundly moved by the generosity of the Holy Father, Pope Benedict XVI."
Dedicated to unity
"He offers in this Apostolic Constitution the means for 'former Anglicans to enter into the fullness of communion with the Catholic Church,'" Hepworth explains. "He hopes that we can 'find in this canonical structure the opportunity to preserve those Anglican traditions precious to us and consistent with the Catholic faith.'
"He then warmly states 'we are happy that these men and women bring with them their particular contributions to our common life of faith.'"
"May I firstly state that this is an act of great goodness on the part of the Holy Father," continued Hepworth. "He has dedicated his pontificate to the cause of unity."
"It more than matches the dreams we dared to include in our petition of two years ago," he added. "It more than matches our prayers.
"In those two years, we have become very conscious of the prayers of our friends in the Catholic Church. Perhaps their prayers dared to ask even more than ours."
The archbishop said he would take the offer of the Holy See to each of the national synods of the Traditional Anglican Communion.
"Now the Holy See challenges us to seek in the specific structures that are now available the "full, visible unity, especially Eucharistic communion," for which we have long prayed and about which we have long dreamed. That process will begin at once," he affirmed.
Noting that the Anglican Office of Morning Prayer included the Hymn of Thanksgiving, the Te Deum, Hepworth added: "It is with heartfelt thanks to Almighty God, the Lord and Source of all peace and unity, that the hymn is on our lips today.
"This is a moment of grace, perhaps even a moment of history, not because the past is undone, but because the past is transformed."
BLACKWOOD, South Australia, OCT. 20, 2009 (Zenit.org).- The prayers of Anglicans wishing to enter into full communion with the Catholic Church have been more than answered today, according to the primate of the Traditional Anglican Communion.
Archbishop John Hepworth said this today in a statement that responded to the Vatican announcement that Benedict XVI would allow Anglicans to enter full communion with the Catholic Church while preserving elements of the Anglican spiritual and liturgical tradition.
This policy has been established in a forthcoming apostolic constitution, and it responds to requests from Anglicans who have expressed wishes to become Catholic, particularly as the Anglican Tradition continues to take steps toward opening their priesthood and episcopate to women and active homosexuals, and blessing same-sex unions.
Between 20 and 30 Anglican bishops have made such a request.
The constitution was announced at a press conference at the Vatican today, offered by Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith.
Hepworth, who also heads the Diocese of Australia in the Anglican Catholic Church in Australia, said that the Traditional Anglican Communion is "profoundly moved by the generosity of the Holy Father, Pope Benedict XVI."
Dedicated to unity
"He offers in this Apostolic Constitution the means for 'former Anglicans to enter into the fullness of communion with the Catholic Church,'" Hepworth explains. "He hopes that we can 'find in this canonical structure the opportunity to preserve those Anglican traditions precious to us and consistent with the Catholic faith.'
"He then warmly states 'we are happy that these men and women bring with them their particular contributions to our common life of faith.'"
"May I firstly state that this is an act of great goodness on the part of the Holy Father," continued Hepworth. "He has dedicated his pontificate to the cause of unity."
"It more than matches the dreams we dared to include in our petition of two years ago," he added. "It more than matches our prayers.
"In those two years, we have become very conscious of the prayers of our friends in the Catholic Church. Perhaps their prayers dared to ask even more than ours."
The archbishop said he would take the offer of the Holy See to each of the national synods of the Traditional Anglican Communion.
"Now the Holy See challenges us to seek in the specific structures that are now available the "full, visible unity, especially Eucharistic communion," for which we have long prayed and about which we have long dreamed. That process will begin at once," he affirmed.
Noting that the Anglican Office of Morning Prayer included the Hymn of Thanksgiving, the Te Deum, Hepworth added: "It is with heartfelt thanks to Almighty God, the Lord and Source of all peace and unity, that the hymn is on our lips today.
"This is a moment of grace, perhaps even a moment of history, not because the past is undone, but because the past is transformed."
Pope Paves Way for Anglicans to Enter Church
Apostolic Constitution to Establish "Personal Ordinariates"
VATICAN CITY, OCT. 20, 2009 (Zenit.org).- Groups of Anglicans will now be able to enter full communion with the Catholic Church while preserving elements of the Anglican spiritual and liturgical tradition.
This policy has been established in a forthcoming apostolic constitution the Vatican announced today.
It responds to requests from Anglicans who have expressed wishes to become Catholic, particularly as the Anglican Tradition continues to take steps toward opening their priesthood and episcopate to women and active homosexuals, and blessing same-sex unions.
Between 20 and 30 Anglican bishops have made such a request.
The constitution was announced at a press conference at the Vatican today, offered by Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith.
A statement from the congregation explained that with the apostolic constitution, "the Holy Father has introduced a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony."
These groups of Anglicans will be overseen and guided through the personal ordinariate, the leader of which will normally be chosen from among former Anglican clergy.
Married priests
The statement from the Vatican explained that the constitution "provides for the ordination as Catholic priests of married former Anglican clergy."
It clarified that "historical and ecumenical reasons preclude the ordination of married men as bishops in both the Catholic and Orthodox Churches."
Thus, the apostolic constitution stipulates that the leader of the personal ordinariate be "either a priest or an unmarried bishop."
As to future priests, the statement explained: "The seminarians in the ordinariate are to be prepared alongside other Catholic seminarians, though the ordinariate may establish a house of formation to address the particular needs of formation in the Anglican patrimony. In this way, the apostolic constitution seeks to balance on the one hand the concern to preserve the worthy Anglican liturgical and spiritual patrimony and, on the other hand, the concern that these groups and their clergy will be integrated into the Catholic Church."
Worldwide
The Vatican statement said the apostolic constitution provides a "reasonable and even necessary response" to what it called a "worldwide phenomenon."
It offers a "single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application."
The profile of a "personal ordinariate" is similar in some ways to that of a personal prelature (Opus Dei is the only personal prelature right now) or the military ordinates, wherein a bishop has ecclesiastical authority over people of the armed forces and their families, regardless of their geographical location.
Many individual Anglicans have already entered into full communion with the Catholic Church.
Sometimes there have been groups of Anglicans who have entered while preserving some "corporate" structure, the Vatican statement noted, offering the example of an Anglican diocese in India and some parishes in the United States.
"In these cases, the Catholic Church has frequently dispensed from the requirement of celibacy to allow those married Anglican clergy who desire to continue ministerial service as Catholic priests to be ordained in the Catholic Church," the statement explained.
Enriched
According to Cardinal Levada: "It is the hope of the Holy Father, Pope Benedict XVI, that the Anglican clergy and faithful who desire union with the Catholic Church will find in this canonical structure the opportunity to preserve those Anglican traditions precious to them and consistent with the Catholic faith.
"Insofar as these traditions express in a distinctive way the faith that is held in common, they are a gift to be shared in the wider Church. The unity of the Church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows. [...]
"Our communion is therefore strengthened by such legitimate diversity, and so we are happy that these men and women bring with them their particular contributions to our common life of faith."
--- --- ---
On ZENIT's Web page:
Full text of Vatican statement: www.zenit.org/article-27268?l=english
VATICAN CITY, OCT. 20, 2009 (Zenit.org).- Groups of Anglicans will now be able to enter full communion with the Catholic Church while preserving elements of the Anglican spiritual and liturgical tradition.
This policy has been established in a forthcoming apostolic constitution the Vatican announced today.
It responds to requests from Anglicans who have expressed wishes to become Catholic, particularly as the Anglican Tradition continues to take steps toward opening their priesthood and episcopate to women and active homosexuals, and blessing same-sex unions.
Between 20 and 30 Anglican bishops have made such a request.
The constitution was announced at a press conference at the Vatican today, offered by Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith.
A statement from the congregation explained that with the apostolic constitution, "the Holy Father has introduced a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony."
These groups of Anglicans will be overseen and guided through the personal ordinariate, the leader of which will normally be chosen from among former Anglican clergy.
Married priests
The statement from the Vatican explained that the constitution "provides for the ordination as Catholic priests of married former Anglican clergy."
It clarified that "historical and ecumenical reasons preclude the ordination of married men as bishops in both the Catholic and Orthodox Churches."
Thus, the apostolic constitution stipulates that the leader of the personal ordinariate be "either a priest or an unmarried bishop."
As to future priests, the statement explained: "The seminarians in the ordinariate are to be prepared alongside other Catholic seminarians, though the ordinariate may establish a house of formation to address the particular needs of formation in the Anglican patrimony. In this way, the apostolic constitution seeks to balance on the one hand the concern to preserve the worthy Anglican liturgical and spiritual patrimony and, on the other hand, the concern that these groups and their clergy will be integrated into the Catholic Church."
Worldwide
The Vatican statement said the apostolic constitution provides a "reasonable and even necessary response" to what it called a "worldwide phenomenon."
It offers a "single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application."
The profile of a "personal ordinariate" is similar in some ways to that of a personal prelature (Opus Dei is the only personal prelature right now) or the military ordinates, wherein a bishop has ecclesiastical authority over people of the armed forces and their families, regardless of their geographical location.
Many individual Anglicans have already entered into full communion with the Catholic Church.
Sometimes there have been groups of Anglicans who have entered while preserving some "corporate" structure, the Vatican statement noted, offering the example of an Anglican diocese in India and some parishes in the United States.
"In these cases, the Catholic Church has frequently dispensed from the requirement of celibacy to allow those married Anglican clergy who desire to continue ministerial service as Catholic priests to be ordained in the Catholic Church," the statement explained.
Enriched
According to Cardinal Levada: "It is the hope of the Holy Father, Pope Benedict XVI, that the Anglican clergy and faithful who desire union with the Catholic Church will find in this canonical structure the opportunity to preserve those Anglican traditions precious to them and consistent with the Catholic faith.
"Insofar as these traditions express in a distinctive way the faith that is held in common, they are a gift to be shared in the wider Church. The unity of the Church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows. [...]
"Our communion is therefore strengthened by such legitimate diversity, and so we are happy that these men and women bring with them their particular contributions to our common life of faith."
--- --- ---
On ZENIT's Web page:
Full text of Vatican statement: www.zenit.org/article-27268?l=english
Pope Benedict approves structure for admitting large groups of Anglicans into Catholic Church
http://www.catholicnewsagency.com/new.php?n=17437
VATICAN CITY, October 20 (CNA) - In a Vatican press conference today, Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith, announced that an Apostolic Constitution has been prepared in response to “many requests” from groups of Anglican clergy and faithful wanting to enter into full communion with the Church.
The Apostolic Constitution, which Cardinal Levada said “provides a reasonable and even necessary response to a world-wide phenomenon,” will be a “single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application.”
The new canonical structure will allow former Anglicans to enter into full communion with the Church while “preserving elements of distinctive Anglican spiritual patrimony,” said Cardinal Levada. Addressing the status of married clergy, the cardinal said that married Anglican clergy would be allowed to be ordained as Catholic priests just as takes place in the Eastern Catholic and Orthodox Churches. Similarly, following the same tradition, those priests will not be allowed to be ordained bishops.
These ‘Personal Ordinariates’ will be formed, “as needed, in consultation with local Conferences of Bishops, and their structure will be similar in some ways to that of the Military Ordinariates which have been established in most countries to provide pastoral care for members of the armed forces and their dependents throughout the world,” the cardinal prefect said.
He added: “The provision of this new structure is consistent with the commitment to ecumenical dialogue which continues to be a priority for the Catholic Church, particularly through the efforts of the Pontifical Council for Promotion of Christian Unity.”
One large group of breakaway Anglicans which has been requesting a formal structure to be corporately received into the Catholic Church has been the Traditional Anglican Communion, made up of an estimated 400,000 members worldwide.
Cardinal Levada explained that this initiative “has come from a number of different groups of Anglicans.” He went on to say: “They have declared that they share the common Catholic faith as it is expressed in the Catechism of the Catholic Church and accept the Petrine ministry as something Christ willed for the Church. For them the time has come to express this implicit unity in the visible form of full communion.”
The prefect of the CDF also shared what Pope Benedict's hopes are for the process.
“It is the hope of the Holy Father, Pope Benedict XVI, that the Anglican clergy and faithful who desire union with the Catholic Church will find in this canonical structure the opportunity to preserve those Anglican traditions precious to them and consistent with the Catholic faith. Insofar as these traditions express in a distinctive way the faith that is held in common, they are a gift to be shared in the wider Church. The unity of the Church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows. Moreover, the many diverse traditions present in the Catholic Church today are all rooted in the principle articulated by St. Paul in his letter to the Ephesians: ‘There is one Lord, one faith, one baptism.'”
Archbishop Augustine DiNoia, the former under-secretary at the CDF until recently, who helped draft the new structure, said: “We’ve been praying for unity for 40 years. Prayers are being answered in ways we did not anticipate and the Holy See cannot not respond to this movement of the Holy Spirit for those who wish communion and whose tradition is to be valued.”
He said there has been a “tremendous shift” in the ecumenical movement and “these possibilities weren’t seen as they are now.” He rejected accusations that the new Anglicans be described as dissenters. “Rather they are assenting to the movement of the Holy Spirit to be in union with Peter, with the Catholic Church,” he said.
Technical details still need to be worked out, and these Personal Ordinariates may vary in their final form, Archbishop DiNoia said. Full details of the Apostolic Constitution will be released in a few weeks but today’s press conference went ahead because it had been planned sometime ago.
Cardinal Levada said 20-30 bishops have made requests, but more details will be given at a later date. Members of the Pontifical Council for Promoting Christian Unity were consulted and although they were invited to attend today’s press conference, no representatives were able to attend.
VATICAN CITY, October 20 (CNA) - In a Vatican press conference today, Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith, announced that an Apostolic Constitution has been prepared in response to “many requests” from groups of Anglican clergy and faithful wanting to enter into full communion with the Church.
The Apostolic Constitution, which Cardinal Levada said “provides a reasonable and even necessary response to a world-wide phenomenon,” will be a “single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application.”
The new canonical structure will allow former Anglicans to enter into full communion with the Church while “preserving elements of distinctive Anglican spiritual patrimony,” said Cardinal Levada. Addressing the status of married clergy, the cardinal said that married Anglican clergy would be allowed to be ordained as Catholic priests just as takes place in the Eastern Catholic and Orthodox Churches. Similarly, following the same tradition, those priests will not be allowed to be ordained bishops.
These ‘Personal Ordinariates’ will be formed, “as needed, in consultation with local Conferences of Bishops, and their structure will be similar in some ways to that of the Military Ordinariates which have been established in most countries to provide pastoral care for members of the armed forces and their dependents throughout the world,” the cardinal prefect said.
He added: “The provision of this new structure is consistent with the commitment to ecumenical dialogue which continues to be a priority for the Catholic Church, particularly through the efforts of the Pontifical Council for Promotion of Christian Unity.”
One large group of breakaway Anglicans which has been requesting a formal structure to be corporately received into the Catholic Church has been the Traditional Anglican Communion, made up of an estimated 400,000 members worldwide.
Cardinal Levada explained that this initiative “has come from a number of different groups of Anglicans.” He went on to say: “They have declared that they share the common Catholic faith as it is expressed in the Catechism of the Catholic Church and accept the Petrine ministry as something Christ willed for the Church. For them the time has come to express this implicit unity in the visible form of full communion.”
The prefect of the CDF also shared what Pope Benedict's hopes are for the process.
“It is the hope of the Holy Father, Pope Benedict XVI, that the Anglican clergy and faithful who desire union with the Catholic Church will find in this canonical structure the opportunity to preserve those Anglican traditions precious to them and consistent with the Catholic faith. Insofar as these traditions express in a distinctive way the faith that is held in common, they are a gift to be shared in the wider Church. The unity of the Church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows. Moreover, the many diverse traditions present in the Catholic Church today are all rooted in the principle articulated by St. Paul in his letter to the Ephesians: ‘There is one Lord, one faith, one baptism.'”
Archbishop Augustine DiNoia, the former under-secretary at the CDF until recently, who helped draft the new structure, said: “We’ve been praying for unity for 40 years. Prayers are being answered in ways we did not anticipate and the Holy See cannot not respond to this movement of the Holy Spirit for those who wish communion and whose tradition is to be valued.”
He said there has been a “tremendous shift” in the ecumenical movement and “these possibilities weren’t seen as they are now.” He rejected accusations that the new Anglicans be described as dissenters. “Rather they are assenting to the movement of the Holy Spirit to be in union with Peter, with the Catholic Church,” he said.
Technical details still need to be worked out, and these Personal Ordinariates may vary in their final form, Archbishop DiNoia said. Full details of the Apostolic Constitution will be released in a few weeks but today’s press conference went ahead because it had been planned sometime ago.
Cardinal Levada said 20-30 bishops have made requests, but more details will be given at a later date. Members of the Pontifical Council for Promoting Christian Unity were consulted and although they were invited to attend today’s press conference, no representatives were able to attend.
NOTE OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH ABOUT PERSONAL ORDINARIATES FOR ANGLICANS ENTERING THE CATHOLIC CHURCH , 20.10.2009
http://212.77.1.245/news_services/bulletin/news/24513.php?index=24513&lang=it
NOTE OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH ABOUT PERSONAL ORDINARIATES FOR ANGLICANS ENTERING THE CATHOLIC CHURCH
With the preparation of an Apostolic Constitution, the Catholic Church is responding to the many requests that have been submitted to the Holy See from groups of Anglican clergy and faithful in different parts of the world who wish to enter into full visible communion.
In this Apostolic Constitution the Holy Father has introduced a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. Under the terms of the Apostolic Constitution, pastoral oversight and guidance will be provided for groups of former Anglicans through a Personal Ordinariate, whose Ordinary will usually be appointed from among former Anglican clergy.
The forthcoming Apostolic Constitution provides a reasonable and even necessary response to a world-wide phenomenon, by offering a single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application. It provides for the ordination as Catholic priests of married former Anglican clergy. Historical and ecumenical reasons preclude the ordination of married men as bishops in both the Catholic and Orthodox Churches. The Constitution therefore stipulates that the Ordinary can be either a priest or an unmarried bishop. The seminarians in the Ordinariate are to be prepared alongside other Catholic seminarians, though the Ordinariate may establish a house of formation to address the particular needs of formation in the Anglican patrimony. In this way, the Apostolic Constitution seeks to balance on the one hand the concern to preserve the worthy Anglican liturgical and spiritual patrimony and, on the other hand, the concern that these groups and their clergy will be integrated into the Catholic Church.
Cardinal William Levada, Prefect of the Congregation for the Doctrine of the Faith which has prepared this provision, said: "We have been trying to meet the requests for full communion that have come to us from Anglicans in different parts of the world in recent years in a uniform and equitable way. With this proposal the Church wants to respond to the legitimate aspirations of these Anglican groups for full and visible unity with the Bishop of Rome, successor of St. Peter."
These Personal Ordinariates will be formed, as needed, in consultation with local Conferences of Bishops, and their structure will be similar in some ways to that of the Military Ordinariates which have been established in most countries to provide pastoral care for the members of the armed forces and their dependents throughout the world. "Those Anglicans who have approached the Holy See have made clear their desire for full, visible unity in the one, holy, catholic and apostolic Church. At the same time, they have told us of the importance of their Anglican traditions of spirituality and worship for their faith journey," Cardinal Levada said.
The provision of this new structure is consistent with the commitment to ecumenical dialogue, which continues to be a priority for the Catholic Church, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity. "The initiative has come from a number of different groups of Anglicans," Cardinal Levada went on to say: "They have declared that they share the common Catholic faith as it is expressed in the Catechism of the Catholic Church and accept the Petrine ministry as something Christ willed for the Church. For them, the time has come to express this implicit unity in the visible form of full communion."
According to Levada: "It is the hope of the Holy Father, Pope Benedict XVI, that the Anglican clergy and faithful who desire union with the Catholic Church will find in this canonical structure the opportunity to preserve those Anglican traditions precious to them and consistent with the Catholic faith. Insofar as these traditions express in a distinctive way the faith that is held in common, they are a gift to be shared in the wider Church. The unity of the Church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows. Moreover, the many diverse traditions present in the Catholic Church today are all rooted in the principle articulated by St. Paul in his letter to the Ephesians: ‘There is one Lord, one faith, one baptism’ (4:5). Our communion is therefore strengthened by such legitimate diversity, and so we are happy that these men and women bring with them their particular contributions to our common life of faith."
Background information
Since the sixteenth century, when King Henry VIII declared the Church in England independent of Papal Authority, the Church of England has created its own doctrinal confessions, liturgical books, and pastoral practices, often incorporating ideas from the Reformation on the European continent. The expansion of the British Empire, together with Anglican missionary work, eventually gave rise to a world-wide Anglican Communion.
Throughout the more than 450 years of its history the question of the reunification of Anglicans and Catholics has never been far from mind. In the mid-nineteenth century the Oxford Movement (in England) saw a rekindling of interest in the Catholic aspects of Anglicanism. In the early twentieth century Cardinal Mercier of Belgium entered into well publicized conversations with Anglicans to explore the possibility of union with the Catholic Church under the banner of an Anglicanism "reunited but not absorbed".
At the Second Vatican Council hope for union was further nourished when the Decree on Ecumenism (n. 13), referring to communions separated from the Catholic Church at the time of the Reformation, stated that: "Among those in which Catholic traditions and institutions in part continue to exist, the Anglican Communion occupies a special place."
Since the Council, Anglican-Roman Catholic relations have created a much improved climate of mutual understanding and cooperation. The Anglican-Roman Catholic International Commission (ARCIC) produced a series of doctrinal statements over the years in the hope of creating the basis for full and visible unity. For many in both communions, the ARCIC statements provided a vehicle in which a common expression of faith could be recognized. It is in this framework that this new provision should be seen.
In the years since the Council, some Anglicans have abandoned the tradition of conferring Holy Orders only on men by calling women to the priesthood and the episcopacy. More recently, some segments of the Anglican Communion have departed from the common biblical teaching on human sexuality—already clearly stated in the ARCIC document "Life in Christ"—by the ordination of openly homosexual clergy and the blessing of homosexual partnerships. At the same time, as the Anglican Communion faces these new and difficult challenges, the Catholic Church remains fully committed to continuing ecumenical engagement with the Anglican Communion, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity.
In the meantime, many individual Anglicans have entered into full communion with the Catholic Church. Sometimes there have been groups of Anglicans who have entered while preserving some "corporate" structure. Examples of this include, the Anglican diocese of Amritsar in India, and some individual parishes in the United States which maintained an Anglican identity when entering the Catholic Church under a "pastoral provision" adopted by the Congregation for the Doctrine of the Faith and approved by Pope John Paul II in 1982. In these cases, the Catholic Church has frequently dispensed from the requirement of celibacy to allow those married Anglican clergy who desire to continue ministerial service as Catholic priests to be ordained in the Catholic Church.
In the light of these developments, the Personal Ordinariates established by the Apostolic Constitution can be seen as another step toward the realization the aspiration for full, visible union in the Church of Christ, one of the principal goals of the ecumenical movement.
[01517-02.01]
NOTE OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH ABOUT PERSONAL ORDINARIATES FOR ANGLICANS ENTERING THE CATHOLIC CHURCH
With the preparation of an Apostolic Constitution, the Catholic Church is responding to the many requests that have been submitted to the Holy See from groups of Anglican clergy and faithful in different parts of the world who wish to enter into full visible communion.
In this Apostolic Constitution the Holy Father has introduced a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. Under the terms of the Apostolic Constitution, pastoral oversight and guidance will be provided for groups of former Anglicans through a Personal Ordinariate, whose Ordinary will usually be appointed from among former Anglican clergy.
The forthcoming Apostolic Constitution provides a reasonable and even necessary response to a world-wide phenomenon, by offering a single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application. It provides for the ordination as Catholic priests of married former Anglican clergy. Historical and ecumenical reasons preclude the ordination of married men as bishops in both the Catholic and Orthodox Churches. The Constitution therefore stipulates that the Ordinary can be either a priest or an unmarried bishop. The seminarians in the Ordinariate are to be prepared alongside other Catholic seminarians, though the Ordinariate may establish a house of formation to address the particular needs of formation in the Anglican patrimony. In this way, the Apostolic Constitution seeks to balance on the one hand the concern to preserve the worthy Anglican liturgical and spiritual patrimony and, on the other hand, the concern that these groups and their clergy will be integrated into the Catholic Church.
Cardinal William Levada, Prefect of the Congregation for the Doctrine of the Faith which has prepared this provision, said: "We have been trying to meet the requests for full communion that have come to us from Anglicans in different parts of the world in recent years in a uniform and equitable way. With this proposal the Church wants to respond to the legitimate aspirations of these Anglican groups for full and visible unity with the Bishop of Rome, successor of St. Peter."
These Personal Ordinariates will be formed, as needed, in consultation with local Conferences of Bishops, and their structure will be similar in some ways to that of the Military Ordinariates which have been established in most countries to provide pastoral care for the members of the armed forces and their dependents throughout the world. "Those Anglicans who have approached the Holy See have made clear their desire for full, visible unity in the one, holy, catholic and apostolic Church. At the same time, they have told us of the importance of their Anglican traditions of spirituality and worship for their faith journey," Cardinal Levada said.
The provision of this new structure is consistent with the commitment to ecumenical dialogue, which continues to be a priority for the Catholic Church, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity. "The initiative has come from a number of different groups of Anglicans," Cardinal Levada went on to say: "They have declared that they share the common Catholic faith as it is expressed in the Catechism of the Catholic Church and accept the Petrine ministry as something Christ willed for the Church. For them, the time has come to express this implicit unity in the visible form of full communion."
According to Levada: "It is the hope of the Holy Father, Pope Benedict XVI, that the Anglican clergy and faithful who desire union with the Catholic Church will find in this canonical structure the opportunity to preserve those Anglican traditions precious to them and consistent with the Catholic faith. Insofar as these traditions express in a distinctive way the faith that is held in common, they are a gift to be shared in the wider Church. The unity of the Church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows. Moreover, the many diverse traditions present in the Catholic Church today are all rooted in the principle articulated by St. Paul in his letter to the Ephesians: ‘There is one Lord, one faith, one baptism’ (4:5). Our communion is therefore strengthened by such legitimate diversity, and so we are happy that these men and women bring with them their particular contributions to our common life of faith."
Background information
Since the sixteenth century, when King Henry VIII declared the Church in England independent of Papal Authority, the Church of England has created its own doctrinal confessions, liturgical books, and pastoral practices, often incorporating ideas from the Reformation on the European continent. The expansion of the British Empire, together with Anglican missionary work, eventually gave rise to a world-wide Anglican Communion.
Throughout the more than 450 years of its history the question of the reunification of Anglicans and Catholics has never been far from mind. In the mid-nineteenth century the Oxford Movement (in England) saw a rekindling of interest in the Catholic aspects of Anglicanism. In the early twentieth century Cardinal Mercier of Belgium entered into well publicized conversations with Anglicans to explore the possibility of union with the Catholic Church under the banner of an Anglicanism "reunited but not absorbed".
At the Second Vatican Council hope for union was further nourished when the Decree on Ecumenism (n. 13), referring to communions separated from the Catholic Church at the time of the Reformation, stated that: "Among those in which Catholic traditions and institutions in part continue to exist, the Anglican Communion occupies a special place."
Since the Council, Anglican-Roman Catholic relations have created a much improved climate of mutual understanding and cooperation. The Anglican-Roman Catholic International Commission (ARCIC) produced a series of doctrinal statements over the years in the hope of creating the basis for full and visible unity. For many in both communions, the ARCIC statements provided a vehicle in which a common expression of faith could be recognized. It is in this framework that this new provision should be seen.
In the years since the Council, some Anglicans have abandoned the tradition of conferring Holy Orders only on men by calling women to the priesthood and the episcopacy. More recently, some segments of the Anglican Communion have departed from the common biblical teaching on human sexuality—already clearly stated in the ARCIC document "Life in Christ"—by the ordination of openly homosexual clergy and the blessing of homosexual partnerships. At the same time, as the Anglican Communion faces these new and difficult challenges, the Catholic Church remains fully committed to continuing ecumenical engagement with the Anglican Communion, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity.
In the meantime, many individual Anglicans have entered into full communion with the Catholic Church. Sometimes there have been groups of Anglicans who have entered while preserving some "corporate" structure. Examples of this include, the Anglican diocese of Amritsar in India, and some individual parishes in the United States which maintained an Anglican identity when entering the Catholic Church under a "pastoral provision" adopted by the Congregation for the Doctrine of the Faith and approved by Pope John Paul II in 1982. In these cases, the Catholic Church has frequently dispensed from the requirement of celibacy to allow those married Anglican clergy who desire to continue ministerial service as Catholic priests to be ordained in the Catholic Church.
In the light of these developments, the Personal Ordinariates established by the Apostolic Constitution can be seen as another step toward the realization the aspiration for full, visible union in the Church of Christ, one of the principal goals of the ecumenical movement.
[01517-02.01]
Wednesday, September 02, 2009
Bishop Gives 4 Principles for Health Care Reform
Calls for Catholics to Evaluate Proposals Well
FARGO, North Dakota, SEPT. 2, 2009 (Zenit.org).- The bishop of Fargo is outlining four principles for Catholics to take into account when analyzing the moral value of a health care reform proposal.
In a statement released Aug. 29, Bishop Samuel Aquila addressed the current debate in the U.S. legislature over various health care reform proposals.
He affirmed that the Church "ought to always promote wider and more complete access to health care," but clarified that this "does not mean that in practice the Church ought to support each and every plan which is proposed by civil leaders."
Thus, the prelate offered four principles "that should always be used when evaluating the moral value and justice of a given plan to provide health care."
The first, he stated, is that "any provisions for actions which deny the dignity of human life, especially abortion, euthanasia, whether passive or active, and embryonic stem-cell research must be excluded from all health care plans."
As a second principle, the bishop affirmed, "the freedom of consciences must be safeguarded."
He continued, "The moral voice of individual doctors, nurses, health professionals, as well as the general public, deserve reverence and respect."
The statement emphasized a third principle: "Access to health care ought to be available to all people, including the poor, legal immigrants, the handicapped, and especially the elderly and unborn members of society."
Lastly, it continued, "the means of providing access to health care should be governed by the principle of subsidiarity, being reasonably and equitably distributed among members of society."
Upon the foundation of these four principles, Bishop Aquila noted, a "fruitful discussion about health care reform" can be built.
He urged Catholics to "become engaged in promoting genuine health care reform" and to work for the "well-being and flourishing of all human life."
--- --- ---
On the Net:
Full text: http://www.fargodiocese.org/
FARGO, North Dakota, SEPT. 2, 2009 (Zenit.org).- The bishop of Fargo is outlining four principles for Catholics to take into account when analyzing the moral value of a health care reform proposal.
In a statement released Aug. 29, Bishop Samuel Aquila addressed the current debate in the U.S. legislature over various health care reform proposals.
He affirmed that the Church "ought to always promote wider and more complete access to health care," but clarified that this "does not mean that in practice the Church ought to support each and every plan which is proposed by civil leaders."
Thus, the prelate offered four principles "that should always be used when evaluating the moral value and justice of a given plan to provide health care."
The first, he stated, is that "any provisions for actions which deny the dignity of human life, especially abortion, euthanasia, whether passive or active, and embryonic stem-cell research must be excluded from all health care plans."
As a second principle, the bishop affirmed, "the freedom of consciences must be safeguarded."
He continued, "The moral voice of individual doctors, nurses, health professionals, as well as the general public, deserve reverence and respect."
The statement emphasized a third principle: "Access to health care ought to be available to all people, including the poor, legal immigrants, the handicapped, and especially the elderly and unborn members of society."
Lastly, it continued, "the means of providing access to health care should be governed by the principle of subsidiarity, being reasonably and equitably distributed among members of society."
Upon the foundation of these four principles, Bishop Aquila noted, a "fruitful discussion about health care reform" can be built.
He urged Catholics to "become engaged in promoting genuine health care reform" and to work for the "well-being and flourishing of all human life."
--- --- ---
On the Net:
Full text: http://www.fargodiocese.org/
Monday, August 31, 2009
10 Episcopal Nuns to Join Catholic Church
Affirm Appreciation of Orthodoxy, Unity
BALTIMORE, Maryland, AUG. 31, 2009 (Zenit.org).- On Thursday, a community of Episcopal nuns and their chaplain will be received into the Catholic Church by the archbishop of Baltimore.
Ten sisters from the Society of All Saints' Sisters of the Poor will be received into the Church by Archbishop Edwin O'Brien, along with Episcopal Father Warren Tange, the Baltimore archdiocesan newspaper reported last Thursday.
Having spent seven years in prayer and discernment, the sisters felt drawn to the Catholic faith due to its orthodoxy and unity.
The superior of the community in Catonsville, Mother Christina Christie, affirmed that after studying Catholic teaching for two years, the sisters are "very excited" for their upcoming reception.
In their convent chapel, the nuns will receive the sacrament of confirmation, and will renew their vows of poverty, chastity and obedience.
Their chaplain will also enter the Church at that time, though he is still discerning the possibility of becoming a Catholic priest.
Mother Christina affirmed, "We felt God was leading us in this direction for a long time."
The communiqué noted that many of them were troubled by recent changes in the Episcopal church, including the approval of women's ordination, the ordination of a gay bishop and other "lax" stances on moral issues.
Another nun, Sister Mary Joan Walker, said, "We kept thinking we could help by being a witness for orthodoxy."
The superior explained, however, that the effort was "not as helpful as we had hoped it would be."
She continued: "People who did not know us looked at us as if we were in agreement with what had been going on [in the Episcopal church]; by staying put and not doing anything, we were sending a message which was not correct."
They acknowledged that some friends in the Episcopal church have been hurt by their decision to leave, accusing them of abandoning the fight to maintain orthodoxy.
"We're not," said Sister Emily Ann Lindsey. "We're doing it in another realm right now."
Papal leadership
In the uneasiness with certain issues in their church, the sisters spent time researching various Episcopal splinter groups, as well as other Christian denominations. Finally, they came to the realization that they were independently feeling drawn to the Catholic Church.
"This is very much the work of the Holy Spirit," Mother Christina said.
Now, two years after having begun the study of the Second Vatican Council and other Church teachings, they affirmed that there were hardly any theological obstacles to overcome.
The concept of papal infallibility was a difficulty at first for some, but now the sisters affirm that the Pope exercises an authority not found in the Episcopal church.
"The unity that Christ called for can be found in the Catholic Church under the leadership of the pope," they said
"Unity is right in the midst of all this," said Sister Catherine Grace Bowen. "That is the main thrust."
Two nuns who decided not to become Catholic will nonetheless continue to live with the community and work together with their religious sisters.
The nuns dedicate themselves to prayer, giving retreats, visiting people in hospice care, and designing religious cards.
The community, which maintains a traditional full black habit with a white wimple, is a branch of the society founded in England. The American branch has been in Baltimore since 1872, working with the poor in the region as part of their charism of hospitality.
BALTIMORE, Maryland, AUG. 31, 2009 (Zenit.org).- On Thursday, a community of Episcopal nuns and their chaplain will be received into the Catholic Church by the archbishop of Baltimore.
Ten sisters from the Society of All Saints' Sisters of the Poor will be received into the Church by Archbishop Edwin O'Brien, along with Episcopal Father Warren Tange, the Baltimore archdiocesan newspaper reported last Thursday.
Having spent seven years in prayer and discernment, the sisters felt drawn to the Catholic faith due to its orthodoxy and unity.
The superior of the community in Catonsville, Mother Christina Christie, affirmed that after studying Catholic teaching for two years, the sisters are "very excited" for their upcoming reception.
In their convent chapel, the nuns will receive the sacrament of confirmation, and will renew their vows of poverty, chastity and obedience.
Their chaplain will also enter the Church at that time, though he is still discerning the possibility of becoming a Catholic priest.
Mother Christina affirmed, "We felt God was leading us in this direction for a long time."
The communiqué noted that many of them were troubled by recent changes in the Episcopal church, including the approval of women's ordination, the ordination of a gay bishop and other "lax" stances on moral issues.
Another nun, Sister Mary Joan Walker, said, "We kept thinking we could help by being a witness for orthodoxy."
The superior explained, however, that the effort was "not as helpful as we had hoped it would be."
She continued: "People who did not know us looked at us as if we were in agreement with what had been going on [in the Episcopal church]; by staying put and not doing anything, we were sending a message which was not correct."
They acknowledged that some friends in the Episcopal church have been hurt by their decision to leave, accusing them of abandoning the fight to maintain orthodoxy.
"We're not," said Sister Emily Ann Lindsey. "We're doing it in another realm right now."
Papal leadership
In the uneasiness with certain issues in their church, the sisters spent time researching various Episcopal splinter groups, as well as other Christian denominations. Finally, they came to the realization that they were independently feeling drawn to the Catholic Church.
"This is very much the work of the Holy Spirit," Mother Christina said.
Now, two years after having begun the study of the Second Vatican Council and other Church teachings, they affirmed that there were hardly any theological obstacles to overcome.
The concept of papal infallibility was a difficulty at first for some, but now the sisters affirm that the Pope exercises an authority not found in the Episcopal church.
"The unity that Christ called for can be found in the Catholic Church under the leadership of the pope," they said
"Unity is right in the midst of all this," said Sister Catherine Grace Bowen. "That is the main thrust."
Two nuns who decided not to become Catholic will nonetheless continue to live with the community and work together with their religious sisters.
The nuns dedicate themselves to prayer, giving retreats, visiting people in hospice care, and designing religious cards.
The community, which maintains a traditional full black habit with a white wimple, is a branch of the society founded in England. The American branch has been in Baltimore since 1872, working with the poor in the region as part of their charism of hospitality.
Monday, August 24, 2009
FactCheck.org Says NRLC Correct on Abortion in Obama Health Bill
WASHINGTON, Aug. 24 /Christian Newswire/ -- In recent weeks, NRLC has seen a wave of "factcheck" commentaries in various mainstream media, generally denying that the health bills being advanced by President Obama and top Democratic congressional leaders would result in government funding of abortion. Some of these articles assert that government funding of abortion would be prevented by a federal law called the "Hyde Amendment," some assert that it would be prevented by an amendment adopted in a House committee called the Capps Amendment, and some assert that President Obama himself has said that he agrees with a "tradition" that the government should not fund abortions. Regrettably, all three of these assertions are demonstrably false.
On August 19, 2009, President Obama himself said that it is "not true" and a "fabrication" to say that his health plan will "mean government funding of abortion." NRLC immediately challenged Obama's statement in a press release, in which NRLC Legislative Director Douglas Johnson said, "President Obama today brazenly misrepresented the abortion- related component of the health care legislation that his congressional allies and staff have crafted. . . . the bill backed by the White House (H.R. 3200) explicitly authorizes the government plan to cover all elective abortions." The NRLC release also observed, "Many of the 'factcheck' articles that have appeared in the news media in recent weeks reflect, at best, unsophisticated understandings of the provisions they purport to be explaining, and also give evidence of a weak understanding of Obama's history on the policy issues involved."
In response to the Obama-NRLC exchange, the independent FactCheck.org, affiliated with the Annenberg Public Policy Center, examined the issue. On August 21, FactCheck.org issued its analysis, written by FactCheck.org Director Brooks Jackson, titled, "Abortion: Which Side is Fabricating?" We quote here briefly from FactCheck.org's conclusions:
". . . it's likely that any new federal insurance plan would cover abortion unless Congress expressly prohibits that. Low- and moderate-income persons who would choose the 'public plan' would qualify for federal subsidies to purchase it. Private plans that cover abortion also could be purchased with the help of federal subsidies. Therefore, we judge that the president goes too far when he calls the statements that government would be funding abortions 'fabrications.' . . . The NRLC's Johnson said 'the bill backed by the White House (H.R. 3200) explicitly authorizes the government plan to cover all elective abortions.' And our analysis shows that Johnson's statement is correct."
NRLC is in general agreement with the FactCheck.org analysis, except we think that FactCheck.org is in error in the way it uses the term "public funds." The House bill backed by the White House contains language (the Capps Amendment) that explicitly allows the federal agency that administers the "public option" to collect an additional amount of premium funds specifically to cover the costs of elective abortions, and no one would be allowed to enroll in the "public option" without paying this abortion surcharge. NRLC asserts that once the government collects these funds, they are "public funds" (or "federal funds"), and when the government uses those funds to write payment checks to abortionists, that is government funding of abortion.
For further information regarding this subject, visit the NRLC webpage on abortion-related issues in the health care legislation at www.nrlc.org/AHC/Index.html
A detailed memorandum examining the bill language and President Obama's history on the issue can be viewed or downloaded here: www.nrlc.org/AHC/HR3200NRLCfactsheet.pdf
Christian Newswire
On August 19, 2009, President Obama himself said that it is "not true" and a "fabrication" to say that his health plan will "mean government funding of abortion." NRLC immediately challenged Obama's statement in a press release, in which NRLC Legislative Director Douglas Johnson said, "President Obama today brazenly misrepresented the abortion- related component of the health care legislation that his congressional allies and staff have crafted. . . . the bill backed by the White House (H.R. 3200) explicitly authorizes the government plan to cover all elective abortions." The NRLC release also observed, "Many of the 'factcheck' articles that have appeared in the news media in recent weeks reflect, at best, unsophisticated understandings of the provisions they purport to be explaining, and also give evidence of a weak understanding of Obama's history on the policy issues involved."
In response to the Obama-NRLC exchange, the independent FactCheck.org, affiliated with the Annenberg Public Policy Center, examined the issue. On August 21, FactCheck.org issued its analysis, written by FactCheck.org Director Brooks Jackson, titled, "Abortion: Which Side is Fabricating?" We quote here briefly from FactCheck.org's conclusions:
". . . it's likely that any new federal insurance plan would cover abortion unless Congress expressly prohibits that. Low- and moderate-income persons who would choose the 'public plan' would qualify for federal subsidies to purchase it. Private plans that cover abortion also could be purchased with the help of federal subsidies. Therefore, we judge that the president goes too far when he calls the statements that government would be funding abortions 'fabrications.' . . . The NRLC's Johnson said 'the bill backed by the White House (H.R. 3200) explicitly authorizes the government plan to cover all elective abortions.' And our analysis shows that Johnson's statement is correct."
NRLC is in general agreement with the FactCheck.org analysis, except we think that FactCheck.org is in error in the way it uses the term "public funds." The House bill backed by the White House contains language (the Capps Amendment) that explicitly allows the federal agency that administers the "public option" to collect an additional amount of premium funds specifically to cover the costs of elective abortions, and no one would be allowed to enroll in the "public option" without paying this abortion surcharge. NRLC asserts that once the government collects these funds, they are "public funds" (or "federal funds"), and when the government uses those funds to write payment checks to abortionists, that is government funding of abortion.
For further information regarding this subject, visit the NRLC webpage on abortion-related issues in the health care legislation at www.nrlc.org/AHC/Index.html
A detailed memorandum examining the bill language and President Obama's history on the issue can be viewed or downloaded here: www.nrlc.org/AHC/HR3200NRLCfactsheet.pdf
Christian Newswire
Friday, August 21, 2009
Committee on Divine Worship Introduces Roman Missal Formation Website
USCCB News Release
09-173
August 21, 2009
FOR IMMEDIATE RELEASE
WASHINGTON—A new Website from the U.S. Conference of Catholic will educate Catholics about the forthcoming English translation of the new Roman Missal.
The site, www.usccb.org/romanmissal, launched August 21, includes background material on the process of development of liturgical texts, sample texts from the Missal, a glossary of terms and answers to frequently asked questions. Content will be added regularly over the next several moths. The bishop’s Committee on Divine Worship hopes the site will be a central resource for those preparing to implement the new text.
“In the years since Vatican II we have learned a lot about the use of the vernacular in the liturgy and the new texts reflect this new understanding,” said Bishop Arthur Serratelli of Paterson, NJ, in a welcome-to-the-site video.
“The new texts are understandable, dignified and accurate,” said Bishop Serratelli, who chairs the Committee on Divine Worship. “They not only strive to make the meaning of the text accessible for the listener, but they also strive to unearth the biblical and theological richness of the Latin text.”
After more than five years of consultation, study and reflection, the bishops are expected to conclude their review and approval of the final portion of the translated texts at the end of this year. Final approval (recognitio) of the text from the Holy See for the complete translation will be the last step before the publication of the texts for use in the liturgy.
Bishop Serratelli sees this time of waiting as an opportunity to learn and prepare.
“We have a great opportunity during this period not only to learn about the changes, not only to learn about the revised texts, but also to deepen our own understanding of the Liturgy itself,” he said. “We encourage priests, deacons, religious, liturgical ministers, all the faithful to avail themselves of the information that we are making available.”
In May 2002, the Vatican published the Latin text of the Third Edition on the Missale Romanum. Since 2003, the bishops of the English-speaking world have been working to prepare an English translation of the Roman Missal.
For information visit www.usccb.org/romanmissal.
09-173
August 21, 2009
FOR IMMEDIATE RELEASE
WASHINGTON—A new Website from the U.S. Conference of Catholic will educate Catholics about the forthcoming English translation of the new Roman Missal.
The site, www.usccb.org/romanmissal, launched August 21, includes background material on the process of development of liturgical texts, sample texts from the Missal, a glossary of terms and answers to frequently asked questions. Content will be added regularly over the next several moths. The bishop’s Committee on Divine Worship hopes the site will be a central resource for those preparing to implement the new text.
“In the years since Vatican II we have learned a lot about the use of the vernacular in the liturgy and the new texts reflect this new understanding,” said Bishop Arthur Serratelli of Paterson, NJ, in a welcome-to-the-site video.
“The new texts are understandable, dignified and accurate,” said Bishop Serratelli, who chairs the Committee on Divine Worship. “They not only strive to make the meaning of the text accessible for the listener, but they also strive to unearth the biblical and theological richness of the Latin text.”
After more than five years of consultation, study and reflection, the bishops are expected to conclude their review and approval of the final portion of the translated texts at the end of this year. Final approval (recognitio) of the text from the Holy See for the complete translation will be the last step before the publication of the texts for use in the liturgy.
Bishop Serratelli sees this time of waiting as an opportunity to learn and prepare.
“We have a great opportunity during this period not only to learn about the changes, not only to learn about the revised texts, but also to deepen our own understanding of the Liturgy itself,” he said. “We encourage priests, deacons, religious, liturgical ministers, all the faithful to avail themselves of the information that we are making available.”
In May 2002, the Vatican published the Latin text of the Third Edition on the Missale Romanum. Since 2003, the bishops of the English-speaking world have been working to prepare an English translation of the Roman Missal.
For information visit www.usccb.org/romanmissal.
Benedict XVI's Cast Removed
CASTEL GANDOLFO, Italy, AUG. 21, 2009 (Zenit.org).- Vatican doctors removed the cast that set his right wrist after he fell six weeks ago while on vacation in the in the mountains above Aosta.
He broke his wrist July 17, at the beginning of his vacation, with a fall in his room. He was operated on in the hospital of Aosta.
"A control X-ray was taken that showed the consolidation of the fracture," said Patricio Polisca, the Pope's personal doctor, in a statement published today by the Holy See Press Office. "The final result can be described altogether as optimum."
An X-ray and checkup carried out July 25 in Aosta already showed a favorable evolution of the fracture.
He broke his wrist July 17, at the beginning of his vacation, with a fall in his room. He was operated on in the hospital of Aosta.
"A control X-ray was taken that showed the consolidation of the fracture," said Patricio Polisca, the Pope's personal doctor, in a statement published today by the Holy See Press Office. "The final result can be described altogether as optimum."
An X-ray and checkup carried out July 25 in Aosta already showed a favorable evolution of the fracture.
Pro-Life Leader Blasts Planned Parenthood President for Dishonest Attack on US Bishops
FRONT ROYAL, VA, Aug. 21 /Christian Newswire/ -- Father Thomas J. Euteneuer, President of Human Life International (HLI), today blasted Cecile Richards, president of Planned Parenthood Federation of America, for her scathing and error-filled attack on the U.S. Catholic Bishops who have called for abortion to be excluded from all proposed national health care legislation.
"Ms. Richards has done a favor to all pro-lifers and people of good faith in her hate-filled rant against the shepherds of our beloved Church," said Fr. Euteneuer. "First, she has reminded everyone that, despite President Obama's recent statements to the contrary, abortion is absolutely going to be covered in any health care reform legislation that crosses his desk. He and his cronies in Congress are much too beholden to the abortion lobby for any different outcome."
"Second, she again highlights the extreme position of the organization she leads, and their hostility to the Catholic Church. No Catholic Organization should be comfortable finding themselves on the same side of the table as this hateful anti-woman outfit," said Fr. Euteneuer.
"Finally, among her many factual errors Ms. Richards claims that, despite the findings of virtually every study on the subject, expanded access to contraception will somehow reduce the number of abortions," said Fr. Euteneuer. "What does she recommend, force- feeding young women contraception? How much more access can be granted to this environment- destroying, blood-clot causing, biology-altering chemical that, as the Catholic Church predicted, has resulted in more, not less, abortions?"
"God bless our bishops who courageously and repeatedly stand up to such lies, even as they support the ideal of health care availability for all," said Fr. Euteneuer.
Human Life International: Creating effective opposition to the culture of death around the world. Founded in 1981, HLI is the world's largest pro-life organization and has affiliates in 87 countries on six continents.
Christian Newswire
"Ms. Richards has done a favor to all pro-lifers and people of good faith in her hate-filled rant against the shepherds of our beloved Church," said Fr. Euteneuer. "First, she has reminded everyone that, despite President Obama's recent statements to the contrary, abortion is absolutely going to be covered in any health care reform legislation that crosses his desk. He and his cronies in Congress are much too beholden to the abortion lobby for any different outcome."
"Second, she again highlights the extreme position of the organization she leads, and their hostility to the Catholic Church. No Catholic Organization should be comfortable finding themselves on the same side of the table as this hateful anti-woman outfit," said Fr. Euteneuer.
"Finally, among her many factual errors Ms. Richards claims that, despite the findings of virtually every study on the subject, expanded access to contraception will somehow reduce the number of abortions," said Fr. Euteneuer. "What does she recommend, force- feeding young women contraception? How much more access can be granted to this environment- destroying, blood-clot causing, biology-altering chemical that, as the Catholic Church predicted, has resulted in more, not less, abortions?"
"God bless our bishops who courageously and repeatedly stand up to such lies, even as they support the ideal of health care availability for all," said Fr. Euteneuer.
Human Life International: Creating effective opposition to the culture of death around the world. Founded in 1981, HLI is the world's largest pro-life organization and has affiliates in 87 countries on six continents.
Christian Newswire
Thursday, August 20, 2009
Prominent Clergy Group Launches Health Care Prayer Campaign on Facebook
WASHINGTON, Aug. 20 /Christian Newswire/ -- Fr. Frank Pavone, National Director of Priests for Life, has invited tens of thousands of Churches across America this week to build "the largest prayer group in history" by urging them to promote membership in the "Pray to End Abortion" cause on Facebook.
The cause can be accessed at www.ProLifePrayers.org.
Fr. Pavone said that the Facebook cause will enable believers to connect with one another and pray on an ongoing basis for the specific needs of the pro-life movement. The ongoing prayer campaign will provide specific prayers to be said jointly across the nation for specific needs.
Currently, a special prayer is posted regarding our nation's health care reform debate. Calling Jesus the "Divine Physician," the prayer intercedes for elected officials, that they will have "the humility to know that they are servants, not masters," and "the wisdom to realize that every life has equal value."
The prayer concludes, "Let every reform in our public policy be based on the reform of our hearts and minds."
Priests for Life is the nation's largest Catholic pro- life organization dedicated to ending abortion and euthanasia. For more information, visit www.priestsforlife.org.
Christian Newswire
The cause can be accessed at www.ProLifePrayers.org.
Fr. Pavone said that the Facebook cause will enable believers to connect with one another and pray on an ongoing basis for the specific needs of the pro-life movement. The ongoing prayer campaign will provide specific prayers to be said jointly across the nation for specific needs.
Currently, a special prayer is posted regarding our nation's health care reform debate. Calling Jesus the "Divine Physician," the prayer intercedes for elected officials, that they will have "the humility to know that they are servants, not masters," and "the wisdom to realize that every life has equal value."
The prayer concludes, "Let every reform in our public policy be based on the reform of our hearts and minds."
Priests for Life is the nation's largest Catholic pro- life organization dedicated to ending abortion and euthanasia. For more information, visit www.priestsforlife.org.
Christian Newswire
Wednesday, August 19, 2009
Tulsa Bishop Explains Why He "Faces East"
Expresses Desire to Recover "Authentic" Worship
TULSA, Oklahoma, AUG. 19, 2009 (Zenit.org).- The bishop of Tulsa explains his decision to celebrate Mass at the diocesan cathedral "ad orientem" -- facing east -- as an effort to recapture a "more authentic" Catholic worship.
Bishop Edward Slattery affirmed this in an article featured in the September edition of the Eastern Oklahoma Catholic, titled "Ad Orientem: Revival of Ancient Rite Brings Multiple Advantages, Some Misperceptions."
In a discussion about liturgy, the prelate said, it is necessary to grasp this "essential" truth: "At Mass, Christ joins us to himself as he offers himself in sacrifice to the Father for the world's redemption."
He reminded his readers that "all of the faithful offer the Eucharistic Sacrifice as members of Christ's body" through baptism.
The priest has a unique role in this offering, the bishop affirmed, to stand "in the person of Christ, the historic Head of the Mystical Body, so that, at Mass, it is the whole body of Christ -- Head and members together that make the offering."
Bishop Slattery explained that "from ancient times, the position of the priest and the people reflected this understanding of the Mass."
As well, he added, "everyone -- celebrant and congregation -- faced the same direction, since they were united with Christ in offering to the Father Christ's unique, unrepeatable and acceptable sacrifice."
The prelate continued: "When we study the most ancient liturgical practices of the Church, we find that the priest and the people faced in the same direction, usually toward the east, in the expectation that when Christ returns, he will return 'from the east.'
"At Mass, the Church keeps vigil, waiting for that return. This single position is called 'ad orientem,' which simply means 'toward the east.'"
This traditional posture lasted for nearly 18 centuries in the Church, he noted, as something that was handed on from the time of the Apostles.
Journey together
The bishop observed that this single eastward position "reveals the nature of the Mass" as an act of worship shared by the priest and the congregation.
However, he said, this "shared orientation was lost" as the priest and people became accustomed to facing opposite directions.
Bishop Slattery explained, "This innovation was introduced after the Vatican Council, partly to help the people understand the liturgical action of the Mass by allowing them to see what was going on, and partly as an accommodation to contemporary culture where people who exercise authority are expected to face directly the people they serve, like a teacher sitting behind her desk."
Unfortunately, he added, this change had some "unforeseen and largely negative effects."
Not only was it a "serious rupture with the Church’s ancient tradition," the prelate asserted, but it also "can give the appearance that the priest and the people were engaged in a conversation about God, rather than the worship of God."
He stated that it also "places an inordinate importance on the personality of the celebrant by placing him on a kind of liturgical stage."
The bishop noted Benedict XVI's appeal to "draw upon the ancient liturgical practice of the Church to recover a more authentic Catholic worship."
He continued, "For that reason, I have restored the venerable 'ad orientem' position when I celebrate Mass at the cathedral."
This gesture, he stated, is not one of rudeness or hostility toward the faithful, nor an attempt to "turn back the clock."
Rather, Bishop Slattery affirmed, it represents the fact that "we journey together to God."
As well, he continued, it is an attempt to respond to the Pope's invitation to "discover what underlies this ancient tradition and made it viable for so many centuries, namely, the Church's understanding that the worship of the Mass is primarily and essentially the worship which Christ offers to his Father."
TULSA, Oklahoma, AUG. 19, 2009 (Zenit.org).- The bishop of Tulsa explains his decision to celebrate Mass at the diocesan cathedral "ad orientem" -- facing east -- as an effort to recapture a "more authentic" Catholic worship.
Bishop Edward Slattery affirmed this in an article featured in the September edition of the Eastern Oklahoma Catholic, titled "Ad Orientem: Revival of Ancient Rite Brings Multiple Advantages, Some Misperceptions."
In a discussion about liturgy, the prelate said, it is necessary to grasp this "essential" truth: "At Mass, Christ joins us to himself as he offers himself in sacrifice to the Father for the world's redemption."
He reminded his readers that "all of the faithful offer the Eucharistic Sacrifice as members of Christ's body" through baptism.
The priest has a unique role in this offering, the bishop affirmed, to stand "in the person of Christ, the historic Head of the Mystical Body, so that, at Mass, it is the whole body of Christ -- Head and members together that make the offering."
Bishop Slattery explained that "from ancient times, the position of the priest and the people reflected this understanding of the Mass."
As well, he added, "everyone -- celebrant and congregation -- faced the same direction, since they were united with Christ in offering to the Father Christ's unique, unrepeatable and acceptable sacrifice."
The prelate continued: "When we study the most ancient liturgical practices of the Church, we find that the priest and the people faced in the same direction, usually toward the east, in the expectation that when Christ returns, he will return 'from the east.'
"At Mass, the Church keeps vigil, waiting for that return. This single position is called 'ad orientem,' which simply means 'toward the east.'"
This traditional posture lasted for nearly 18 centuries in the Church, he noted, as something that was handed on from the time of the Apostles.
Journey together
The bishop observed that this single eastward position "reveals the nature of the Mass" as an act of worship shared by the priest and the congregation.
However, he said, this "shared orientation was lost" as the priest and people became accustomed to facing opposite directions.
Bishop Slattery explained, "This innovation was introduced after the Vatican Council, partly to help the people understand the liturgical action of the Mass by allowing them to see what was going on, and partly as an accommodation to contemporary culture where people who exercise authority are expected to face directly the people they serve, like a teacher sitting behind her desk."
Unfortunately, he added, this change had some "unforeseen and largely negative effects."
Not only was it a "serious rupture with the Church’s ancient tradition," the prelate asserted, but it also "can give the appearance that the priest and the people were engaged in a conversation about God, rather than the worship of God."
He stated that it also "places an inordinate importance on the personality of the celebrant by placing him on a kind of liturgical stage."
The bishop noted Benedict XVI's appeal to "draw upon the ancient liturgical practice of the Church to recover a more authentic Catholic worship."
He continued, "For that reason, I have restored the venerable 'ad orientem' position when I celebrate Mass at the cathedral."
This gesture, he stated, is not one of rudeness or hostility toward the faithful, nor an attempt to "turn back the clock."
Rather, Bishop Slattery affirmed, it represents the fact that "we journey together to God."
As well, he continued, it is an attempt to respond to the Pope's invitation to "discover what underlies this ancient tradition and made it viable for so many centuries, namely, the Church's understanding that the worship of the Mass is primarily and essentially the worship which Christ offers to his Father."
Obama Says 'Government Funding of Abortion' is 'Fabrication,' But the White House-Backed House Bill Explicitly Authorizes It
WASHINGTON, Aug. 19 /Christian Newswire/ -- In a conference call with supporters this afternoon, President Obama said that it is a "fabrication" to say that the legislation backed by the White House would result in "government funding of abortions," and that this is "untrue." The following comment may be attributed to Douglas Johnson, legislative director for the National Right to Life Committee (NRLC), the national federation of state and local right-to-life organizations:
Emboldened by the recently demonstrated superficiality of some organs of the news media, President Obama today brazenly misrepresented the abortion-related component of the health care legislation that his congressional allies and staff have crafted. As amended by the House Energy and Commerce Committee on July 30 (the Capps- Waxman Amendment), the bill backed by the White House (H.R. 3200) explicitly authorizes the government plan to cover all elective abortions. Obama apparently seeks to hide behind a technical distinction between tax funds and government- collected premiums. But these are merely two types of public funds, collected and spent by government agencies. The Obama-backed legislation makes it explicitly clear that no citizen would be allowed to enroll in the government plan unless he or she is willing to give the federal agency an extra amount calculated to cover the cost of all elective abortions -- this would not be optional. The abortionists would bill the federal government and would be paid by the federal government. These are public funds, and this is government funding of abortion.
In 2007 Obama explicitly pledged to Planned Parenthood that the public plan will cover abortions (see the video clip here). Some journalists have reported that Obama "backed off" of this commitment in an interview with Katie Couric of CBS News, broadcast July 21, but Obama actually carefully avoided stating his intentions -- instead, he simply made an artful observation that "we also have a tradition of, in this town, historically, of not financing abortions as part of government funded health care."
It is true that there is such a tradition -- which Obama has always opposed, and which the Obama-backed bill would shatter.
On August 13, NRLC released a detailed memo explaining the provisions of the pending bills that would affect abortion policy, with citations to primary sources. Many of the "factcheck" articles that have appeared in the news media in recent weeks reflect, at best, unsophisticated understandings of the provisions they purport to be explaining, and also give evidence of a weak understanding of Obama's history on the policy issues involved. The memo is downloadable in
PDF format here: www.nrlc.org/AHC/HR3200NRLCfactsheet.pdf
Christian Newswire
Emboldened by the recently demonstrated superficiality of some organs of the news media, President Obama today brazenly misrepresented the abortion-related component of the health care legislation that his congressional allies and staff have crafted. As amended by the House Energy and Commerce Committee on July 30 (the Capps- Waxman Amendment), the bill backed by the White House (H.R. 3200) explicitly authorizes the government plan to cover all elective abortions. Obama apparently seeks to hide behind a technical distinction between tax funds and government- collected premiums. But these are merely two types of public funds, collected and spent by government agencies. The Obama-backed legislation makes it explicitly clear that no citizen would be allowed to enroll in the government plan unless he or she is willing to give the federal agency an extra amount calculated to cover the cost of all elective abortions -- this would not be optional. The abortionists would bill the federal government and would be paid by the federal government. These are public funds, and this is government funding of abortion.
In 2007 Obama explicitly pledged to Planned Parenthood that the public plan will cover abortions (see the video clip here). Some journalists have reported that Obama "backed off" of this commitment in an interview with Katie Couric of CBS News, broadcast July 21, but Obama actually carefully avoided stating his intentions -- instead, he simply made an artful observation that "we also have a tradition of, in this town, historically, of not financing abortions as part of government funded health care."
It is true that there is such a tradition -- which Obama has always opposed, and which the Obama-backed bill would shatter.
On August 13, NRLC released a detailed memo explaining the provisions of the pending bills that would affect abortion policy, with citations to primary sources. Many of the "factcheck" articles that have appeared in the news media in recent weeks reflect, at best, unsophisticated understandings of the provisions they purport to be explaining, and also give evidence of a weak understanding of Obama's history on the policy issues involved. The memo is downloadable in
PDF format here: www.nrlc.org/AHC/HR3200NRLCfactsheet.pdf
Christian Newswire
Susan B. Anthony List on President Obama's Health Care Conference Call
WASHINGTON, Aug. 19 /Christian Newswire/ -- Susan B. Anthony List President Marjorie Dannenfelser released the following statement in response to President Obama's remarks on his health care reform conference call with faith leaders today:
"Public support for abortion is on decline, and the President knows that openly advancing an abortion mandate in health care reform is unpopular with the American people. Therefore, it comes as no surprise that Obama's statements conflict with the proposed legislation. Americans demand an explicit exclusion of abortion coverage, not more obfuscation and confusion from the President and his allies."
To date this year, Susan B. Anthony List activists have sent nearly 200,000 letters urging Congress to exclude abortion coverage from health care. Tonight, the Susan B. Anthony List is hosting "Keeping the Faith for the Unborn," a national teletownhall that will educate and mobilize over 350,000 pro-life households in key states to advocate for life-affirming health care reform that honors both mother and child.
The Susan B. Anthony List is a nationwide network of Americans, over 162,000 residing in all 50 states, dedicated to mobilizing, advancing, and representing pro-life women in politics. Its connected Candidate Fund increases the percentage of pro-life women in the political process.
www.sba-list.org
Christian Newswire
"Public support for abortion is on decline, and the President knows that openly advancing an abortion mandate in health care reform is unpopular with the American people. Therefore, it comes as no surprise that Obama's statements conflict with the proposed legislation. Americans demand an explicit exclusion of abortion coverage, not more obfuscation and confusion from the President and his allies."
To date this year, Susan B. Anthony List activists have sent nearly 200,000 letters urging Congress to exclude abortion coverage from health care. Tonight, the Susan B. Anthony List is hosting "Keeping the Faith for the Unborn," a national teletownhall that will educate and mobilize over 350,000 pro-life households in key states to advocate for life-affirming health care reform that honors both mother and child.
The Susan B. Anthony List is a nationwide network of Americans, over 162,000 residing in all 50 states, dedicated to mobilizing, advancing, and representing pro-life women in politics. Its connected Candidate Fund increases the percentage of pro-life women in the political process.
www.sba-list.org
Christian Newswire
Catholic Answers Joins Rapidly Growing Catholic Publishing Consortium
Publisher becomes the fifth company to join consortium this year
NECEDAH, Wisc., Aug. 19 /Christian Newswire/ -- Catholic Word announced today they have taken over the distribution of titles for apologetics powerhouse Catholic Answers. This brings the number of publishers the fast growing publishing consortium has added this year to five.
Catholic Answers is the world's foremost Catholic apologetics apostolate and is dedicated to serving Christ by bringing the fullness of Catholic truth to the world. Their publishing imprint has several powerhouse authors such as Tim Staples, Jason Evert, and Mark Shea.
They have also just released the latter author's remarkable three-volume Mary, Mother of the Son, which has earned praise from Catholic luminaries such as Dr. Scott Hahn and Fr. Benedict Groeschel, CFR, who describes the work as being "a joy to Catholics and a revelation to Protestants."
"Catholic Answers has impressed me for over 15 years," says Catholic Word President Carolyn Klika. "More than ever, people are looking for answers, meaning, and direction. As the Ethiopian told Philip in the book of Acts, 'How can I [understand Scripture] unless I have someone to guide me?' Catholic Answers has guided Catholics and seekers through their speakers, radio programs, books and CDs. I believe there are many more Catholics in the Church today because of this apostolate's tireless work."
"We are proud to welcome this company as a valued new publisher member of Catholic Word."
Catholic Word is a consortium of 18 Catholic publishers and music producers who ship together to make resellers' purchasing experience more streamlined, efficient, and thus profitable.
Founded as a family business in 1997, its stated mission is to build up the Church one soul at a time through top quality Catholic books, faith formation programs, and other resources. A few of their other best-selling authors include Scripture expert Jeff Cavins, Fr. Donald Calloway, Archbishop Fulton J. Sheen, Fr. John Bartunek, and Dr. Christine Mugridge. The company's toll free number is 800-932-3826.
W5180 Jefferson St
Necedah, WI 54646
608-565-2022
www.catholicword.com
Christian Newswire
NECEDAH, Wisc., Aug. 19 /Christian Newswire/ -- Catholic Word announced today they have taken over the distribution of titles for apologetics powerhouse Catholic Answers. This brings the number of publishers the fast growing publishing consortium has added this year to five.
Catholic Answers is the world's foremost Catholic apologetics apostolate and is dedicated to serving Christ by bringing the fullness of Catholic truth to the world. Their publishing imprint has several powerhouse authors such as Tim Staples, Jason Evert, and Mark Shea.
They have also just released the latter author's remarkable three-volume Mary, Mother of the Son, which has earned praise from Catholic luminaries such as Dr. Scott Hahn and Fr. Benedict Groeschel, CFR, who describes the work as being "a joy to Catholics and a revelation to Protestants."
"Catholic Answers has impressed me for over 15 years," says Catholic Word President Carolyn Klika. "More than ever, people are looking for answers, meaning, and direction. As the Ethiopian told Philip in the book of Acts, 'How can I [understand Scripture] unless I have someone to guide me?' Catholic Answers has guided Catholics and seekers through their speakers, radio programs, books and CDs. I believe there are many more Catholics in the Church today because of this apostolate's tireless work."
"We are proud to welcome this company as a valued new publisher member of Catholic Word."
Catholic Word is a consortium of 18 Catholic publishers and music producers who ship together to make resellers' purchasing experience more streamlined, efficient, and thus profitable.
Founded as a family business in 1997, its stated mission is to build up the Church one soul at a time through top quality Catholic books, faith formation programs, and other resources. A few of their other best-selling authors include Scripture expert Jeff Cavins, Fr. Donald Calloway, Archbishop Fulton J. Sheen, Fr. John Bartunek, and Dr. Christine Mugridge. The company's toll free number is 800-932-3826.
W5180 Jefferson St
Necedah, WI 54646
608-565-2022
www.catholicword.com
Christian Newswire
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