BENEDICT XVI: NEWS, PAPAL TEXTS, PHOTOS AND COMMENTARY

Versione Completa   Stampa   Cerca   Utenti   Iscriviti     Condividi : FacebookTwitter
Pagine: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, ..., 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, [27], 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, ..., 385, 386, 387, 388, 389, 390, 391, 392, 393, 394
TERESA BENEDETTA
00sabato 31 ottobre 2009 01:17







To the new ambassador from Panama:
'Stability of moral values
dignifies society'






VATICAN CITY, 30 OCT 2009 (VIS) - Today the Holy Father received the credentials of the new ambassador of Panama, Delia Cardenas Christie.

In his address, the Pope highlighted that "the identity of Panama, which for centuries has been forged as a mosaic of ethnicities, peoples, and cultures, presents itself as an eloquent sign to the human family that peaceful co-existence between persons of diverse origins in a climate of communion and cooperation is possible".

In this sense, he encouraged all its citizens "to work toward greater social, economic, and cultural equality between the distinct sectors of society, renouncing selfish interests, strengthening solidarity, and reconciling wills, so that, in the words of Pope Paul VI, 'the scandal of glaring inequalities' might be uprooted."

The Pope emphasized that "the Gospel message has played an essential and constructive role in shaping Panama's identity, forming part of the nation's spiritual patrimony and cultural heritage".

"The Church's presence holds particular relevance in the area of education and in assisting the poor, the sick, the weak, the imprisoned, and immigrants, as well as in the defence of aspects as basic as the commitment to social justice, the fight against corruption, the work toward peace, the inviolability of the right to life from the moment of conception until natural death as well as in safeguarding the family based on marriage between a man and a woman. These are irreplaceable elements for creating a healthy social fabric and building a dynamic society, precisely because of the stability of the moral values sustaining, ennobling, and dignifying it".

The Pope continually referred to the commitment of Panamanian authorities "in strengthening democratic institutions and public life rooted upon strong ethical pillars. In this respect they have spared no efforts to promote an efficient and independent juridical system and to act in all areas with honor, transparency in community activism, and professionalism and diligence in resolving the problems affecting the citizens. This will favor the development of a just and fraternal society in which no sector of the population is forgotten or doomed to violence or marginalization".

"The valuable role Panama is playing in the political stability of Central America bears noting," he highlighted, "in moments where the current situation shows how the consistent and harmonic progress of the human community does not depend solely on economic development or technological discoveries".

The Holy Father concluded by pointing out that "these aspects necessarily have to be carried out with those of an ethical and spiritual nature because a society advances primarily when in it abounds in persons with inner righteousness, faultless conduct, and the resolute will to work toward the common good, and who also impart to further generations a true humanism, sown within the family and cultivated at school so that the welfare of the nation be the fruit of the fundamental growth of the person and of all persons".

TERESA BENEDETTA
00sabato 31 ottobre 2009 13:59




Spanish writer Jose Luis Restan is the director general of programming content for COPE, Spain's largest radio network. Last year, he published a book on Benedict XVI called Diario de un Pontificado, and before that he wrote one on the Catholic faith called La Osadia de Creer [The Audacity of Belief]. He writes a regular column for Paginas Digital, a daily online journal in Spanish.


The Pope's passion for unity
by Jose Luis Restan

29/10/2009

As Providence would have it, a few days after the announcement of an open door for Anglican faithful wishing to return to the Church of Rome, the VAtican began Rome with representatives of the Priestly Fraternity of St. Pius X (FSSPX) to clarify doctrinal points that have kept the followers of Mons. Marcel Lefebvre apart from Rome since 1988.

At the same time, in Cyprus, the mixed Catholic-Orthodox commission for theological dialog started to examine the crucial question of the role of the Papacy in a reunified Church.

It is not yet time to blow the trumpets. The path to unity has no shortcuts - it will be long and painful. And it will not be surprising if even the real steps forward in recent days will lead to new bottlenecks.

We see it in the Anglican world, where there has been no lack of bitter invective against Benedict XVI for his generosity, seen by some as an opportunistic move to avail of the internal weakness of Anglicanism.

It happened in Cyprus where the shrill protests from the monks of Mt. Athos and other ultra-conservative Orthodox circles protested the ecumenical dialog as a surrender by the Orthodox hierarchy to the Bishop of Rome.

But, as always, the saddest news comes from within the Catholic Church itself. There has been no lack of a whispering campaign by those who disapprove of the Pope's decision with regard to the Anglicans.

Some find the situation disturbing because it changes the status quo of the ecumenical dialog, and others because it would introduce the novelty of married priests [which is not unprecedented - it has been tried successully with Episcopalian clergy who became Catholics).

As for the dialog with the Lefebvrians, the fire has only just rekindled. There are those who do not hide their wish that the talks simply fail, whereas Hans Kueng, who daily grows more stale and less original, speaks of a Pope who is dedicated to 'fishing on the right'. So sad!

In the net of the Church - the one Christ wanted - are all those who recognize the apostolic faith expressed by the councils of the early centuries, that faith of which the successors of the crude fisherman of Galilee are the guarantors.

The problem is the same on the left or on the right, to use Kueng's terms. It is a question of who acknowledges the faith that the Church bears as a treasure of grace - it has to do with measuring oneself freely and simply against the authority of the apostles.

Are Kueng and company available for such a confrontation? Are they ready and willing to recognize themselves humbly in the faith that the Catholic faithful profess in the Creed and which is exhaustively proposed in the Catechism of the Catholic Church?

Nothing less is asked of them than what is asked of the Lefebvrians, with the differnce that the lattter have suffered the most extreme penalty that ecclesiastical discipline can impose.

In any case, the moment of truth has come for the FSSPX. The time is past for facile slogans about Vatican II, for liturgical excuses, and we must hope, also for those fantasies and prejudices so rooted in a certain sector of French Catholicism that has never overcome the trauma of the Revolution.

The start of the doctrinal dicussions with the Holy See marks a crossroads: one path leads back to the bosom of the Church, the other to sectarian isolation.

Peter has come forth to meet them. Let us hope that pride and blunted thinking will not waste this opportunity.

Through it all, in the face of meanness, calculations and suspicions in many sectors, Benedict XVI has only grown in stature. These days, it would be beneficial to read again the letter he sent the bishops of the world last March after he revoked the excommunication of the FSSPX bishops.

There we encounter the heart of the shepherd who cares about the sheep who are wandering far from home. There he deploys once more the lucidity of reason illuminated by the faith to which centuries of saints and martyrs have borne witness. There burns Peter's passion for the unity of the Church.

The Pope has shown that progress can be made along this path with patience and trust in God - not by seeking artificial consensus nor political strategies, but by recourse to the deepest and most authentic experiences of the faith in order to find once more the beautiful and joyous face of the Church which has guarded and guaranteed that faith in the face of all the storms of history.

TERESA BENEDETTA
00sabato 31 ottobre 2009 15:22



Saturday, Oct. 31

ST. WOLFGANG OF REGENSBURG (Germany, 924-994)
Benedictine, Reformer, Missionary, Bishop, Hermit
Descended from Swabian princes. Ordained a Benedictine
monk at age 42 after being a reform-minded Church
school teacher in Trier. Loyal to Emperor Otto the Great,
took part in several imperial Diets, and was sent
as a missionary to Hungary before being named Bishop of
Regensburg. Continued his passion for clerical reform,
starting with St. Emmeram's Abbey. Also became tutor
to Emperor Henry II, who would become a saint himself.
Ended his days as a hermit.



OR today.

Speaking to scientists convened for the International Year for Astronomy,
Benedict XVI encourages the dialog between faith and reason:
'True knowledge is wisdom that liberates'
Other Page 1 stories: The Pope receives the new ambassador from Panama; stumbling blocks
in getting Iran to a meaningful accord over its nuclear program; UN refuses to consider its own
security measures for Afghanistan; and Pakistan pursues hunt for Al Qaeda leaders within
its borders.




THE POPE'S DAY

The Holy Father met today with

- H.E. Nikola Ivanov Kaludov, Ambassador from Bulgaria, who presented his credentials, Address in French.

- Cardinal Giovanni Battista Re, Prefect of the Congregation for Bishops (weekly meeting)

- Cardinal Agostino Vallini, Vicar general of His Holiness in the Diocese of Rome

- HRH the Prince of Hohenzollern and family.


The Vatican also issued a clarification on the issue of priestly celibacy in the forthcoming
Apostolic Constitution for converting Anglicans. Story below.


TERESA BENEDETTA
00sabato 31 ottobre 2009 15:33




CLARIFICATION FROM THE VATICAN
by Fr. Federico Lombardi, S.J.

October 31, 2009

ON SPECULATIONS ABOUT THE CELIBACY ISSUE
IN THE ANNOUNCED APOSTOLIC CONSTITUTION
REGARDING PERSONAL ORDINARIATES FOR ANGLICANS
ENTERING INTO FULL COMMUNION WITH THE CATHOLIC CHURCH


There has been widespread speculation, based on supposedly knowledgeable remarks by an Italian correspondent Andrea Tornielli, that the delay in publication of the Apostolic Constitution regarding Personal Ordinariates for Anglicans entering into full communion with the Catholic Church, announced on October 20, 2009, by Cardinal William Levada, Prefect of the Congregation for the Doctrine of the Faith, is due to more than "technical" reasons.

According to this speculation, there is a serious substantial issue at the basis of the delay, namely, disagreement about whether celibacy will be the norm for the future clergy of the Provision.

Cardinal Levada offered the following comments on this speculation:

Had I been asked I would happily have clarified any doubt about my remarks at the press conference. There is no substance to such speculation. No one at the Vatican has mentioned any such issue to me.

The delay is purely technical in the sense of ensuring consistency in canonical language and references. The translation issues are secondary; the decision not to delay publication in order to wait for the ‘official’ Latin text to be published in Acta Apostolicae Sedis was made some time ago.

The drafts prepared by the working group, and submitted for study and approval through the usual process followed by the Congregation, have all included the following statement, currently Article VI of the Constitution:

§1 Those who ministered as Anglican deacons, priests, or bishops, and who fulfill the requisites established by canon law and are not impeded by irregularities or other impediments may be accepted by the Ordinary as candidates for Holy Orders in the Catholic Church.

In the case of married ministers, the norms established in the Encyclical Letter of Pope Paul VI Sacerdotalis coelibatus, n. 42 and in the Statement "In June" are to be observed. Unmarried ministers must submit to the norm of clerical celibacy of CIC can. 277, §1.

§2. The Ordinary, in full observance of the discipline of celibate clergy in the Latin Church, as a rule (pro regula) will admit only celibate men to the order of presbyter. He may also petition the Roman Pontiff, as a derogation from can. 277, §1, for the admission of married men to the order of presbyter on a case by case basis, according to objective criteria approved by the Holy See.

This article is to be understood as consistent with the current practice of the Church, in which married former Anglican ministers may be admitted to priestly ministry in the Catholic Church on a case by case basis.

With regard to future seminarians, it was considered purely speculative whether there might be some cases in which a dispensation from the celibacy rule might be petitioned. For this reason, objective criteria about any such possibilities (e.g. married seminarians already in preparation) are to be developed jointly by the Personal Ordinariate and the Episcopal Conference, and submitted for approval of the Holy See."

Cardinal Levada said he anticipates the technical work on the Constitution and Norms will be completed by the end of the first week of November.



Goes to show what a pointless exercise it is, even by someone like Andrea Tornielli, to speculate over sensitive provisions of an official document - particularly one without precedent - that has not been released. Which is why, as much as I admire Mr. Tornielli, I did not have the least temptation to pass on his speculation in the Forum.


TERESA BENEDETTA
00sabato 31 ottobre 2009 17:43




Papal initiative was not about
imposing dominion on Anglicans
and will not hurt ecumenism,
says prominent Anglican theologian

Interview by Salvatore Mazza
Translated from

October 30, 2009


LONDON - Benedict XVI's initiative to accommodate Anglicans who may wish to rejoin the Church of Rome demonstrates 'imagination not opportunism', says John Milbank, a noted theologian not just in the Anglican world but in all of the non-Catholic Christian confessions.

"I believe the Pope has wider aims in mind than just bringing back a number of Anglicans under his 'dominion'."

Professor of religion, politics and ethics at the University of Nottingham, Milbank was quoted soon after the election of Benedict XVI to have exclaimed, "I hope that under this Pope, the unity of Christians will be re-established".

"I am not sure if I said it that way," he clarifies, "but very likely, I said that with this Pope, Christians can begin finding their unity again. I believe this because his theology, which develops new theology in the integration of reason and faith, is greatly fascinating for Orthodox and Anglican tradition."


What do you think of this (latest) initiative by Benedict XVI?
I think it is remarkable. In the first place, because it acknowledges a certain value and validity in the Anglican tradition.

And consequently, it shows an acknowledgment that Catholicism can be expressed validly in cultural diversity.

Third, because it creates a specific circumstance which allows married priests, a practice which lives on in the Greek Orthodox tradition from their past.

And finally, because it shows the Pope correctly believes that there is a new potential today to reunite Christians under the Pontiff's authority.


So you do not consider it an 'aggressive' action...
No, certainly not. Rather I think it is a 'creative' act, even if I am sorry for the embarrassment it caused the Archbishop of Canterbury, who nevertheless has responded positively, since he is able to see that in the long run, this is good for all Christians.


Is it possible, as some speculate, that there will be a 'hemorrhaging' of Anglicans?
That's difficult to know. It could have such an effect in North America. But in Great Britain, Anglicanism is so closely linked to institutions and parishes that if only for legal reasons, it will not be easy to transfer them to the jurisdiction of the Catholic Church.

And many will continue to be reluctant to leave a parochial system much more rooted in day to day life compared to the British Catholic parishes.


Do you think this development could help the Anglican Communion in the difficult time it is undergoing?
Of course, it will help many persons singularly. Beyond that, I think ti will contribute to create a new space of 'fluidity' between Anglicanism adn Catholicism.

It is possible that a great part of the Anglicans who are closest to Catholicism will leave, which would then orient the Anglican Communion much more towards Protestantism than it already is.

But I don't think this will happen right away, for the reasons I have mentioned, and also because many Anglicans who feel close to Catholicism, including Rowan Williams himself, now accept the ordination of women.

Italians would be very surprised to know how many Anglicans - again, with Williams among them - agree with the Pope on practically every theological and ecclesiological issue, including the Catholic stand on sexuality and the concept of gender, even if they believe that women should be allowed to become priests. And I am one of them.


Can the ecumenical dialog draw any benefit from this situation?
I think so, precisely because of that new 'fluidity'. The
uniate Anglicans' - let us call them that for convenience - can be a bridge between Anglicans and Catholics.

But I also think that one of the consequences of this situation risks raising a paradox, because in the long term, it may encourage more discussion about women priests in the Catholic Church.

For example, I have been impressed by how some very young Catholics who consider themselves conservative have not minded receiving Communion from Anglican women priests. [But that does not have any sacramental validity for Catholics, does it? I'd say these young Catholics perhaps need better catechesis.]

But making forecasts is never easy. For now, let us simply welcome this move by the Pope who is demonstrating imagination, not opportunism. This unilateral act has truly opened a new space for inter-confessional communication.

TERESA BENEDETTA
00sabato 31 ottobre 2009 19:18

i601.photobucket.com/albums/tt96/MARITER_7/BANNERS-LOGOS/B16-SP-LITRE...


Thanks to NLM for this, which notes that a shorter version of the article appears in the Oct. 29 issue of The Catholic Herald.


The Compendium Eucharisticum:
The first time Benedict XVI's liturgical vision
ins concretised in an official Vatican publication

by Dr Alcuin Reid

Oct. 30, 2009

A small but significant step in the ongoing liturgical reform of Pope Benedict XVI took place a little over a week ago when the Latin edition of the Compendium Eucharisticum, proposed by the 2005 Synod of Bishops and announced by Pope Benedict XVI in 2007, was published by the Vatican.

The Holy Father called for a volume that would “help make the memorial of the Passover of the Lord increasingly the source and summit of the Church's life and mission...to encourage each member of the faithful to make his or her life a true act of spiritual worship.”

It was to contain “useful aids for a correct understanding, celebration and adoration of the Sacrament of the Altar.”



And that is precisely what Antonio Cardinal Cañizares Llovera, Prefect of the Congregation for Divine Worship and the Sacraments, presented to Pope Benedict on October 21st.

In publishing the Compendium Pope Benedict is, in a way, acting as the “head of a household, who brings out of his treasure things new and old.” For it includes liturgical, doctrinal and devotional texts from throughout the Church’s history, placing the celebration of the Eucharist within the framework of dogma and clearly indicating the role and value of devotional practices related to the Blessed Eucharist.

Doctrinally, the Council of Trent, Vatican II, John Paul II and the Compendium of the Catechism of the Catholic Church are cited, presenting an unambiguous précis of the Church’s belief in the Real Presence, the sacrificial nature of the Mass and the place of the liturgical celebration of the Eucharist in the life of the Church.

Liturgically, the complete Order of Mass is given for both the modern and more ancient uses of the Mass (old and new rites). So too is the whole text of the Divine Office for the Solemnity of Corpus Christi ― coming as it does from St Thomas Aquinas ― again, according to the breviaries published by both Paul VI and Blessed John XXIII. The rite of Benediction is included, as are several litanies and hymns.

Interestingly, the Congregation for Divine Worship has included the vesting prayers for priests and bishops, and the customary prayers of preparation for and thanksgiving after Mass.

There is also a notable recovery of a traditional visual language in the Compendium. The inclusion of Bout's “Last Supper”, Zurbaran’s “Agnus Dei”, Valasquez’ “Crucifixion”, Giotto’s “Lotio pedum”, Cavalieri’s “Corpus Chirsti” and Ysenbrandt’s “Missa S. Gregorii” underline the importance of beauty and the value of such cultural fruits of the Church’s faith in the Blessed Eucharist.

Taken as a whole the Compendium is a timely vademecum, a handy tool, which will serve to nourish and enrich Catholic faith and practice. It is to be hoped that the envisaged translations into the major languages will appear promptly.

But the significance of this publication lies in the fact that this is the first time that the liturgical vision of Pope Benedict XVI has been concretised in an official publication of the Holy See.

In presenting such riches from the Church’s wider liturgical, doctrinal and artistic tradition pertaining to the Blessed Eucharist, and thereby recovering some elements sidelined in recent decades, the Compendium places the newer liturgical forms firmly within the continuity of that tradition.

It thus serves to facilitate that mutual enrichment of which the Pope has spoken, in accordance with his wish that the sacred liturgy ― most especially the Sacrament that is its centre ― be celebrated worthily, and that the riches which have developed in the Church’s tradition take their proper place in the Church of the twenty-first century.

As mentioned in the first story about the Compendium Eucharisticum two weeks ago, its publication follows a specific provision in Benedict XVI's 2007 post-Synodal Apostolic Exhortation on the Eucharist, Sacramentum caritatis. For now, the Compendium is only available in Latin, but LEV says the translations in teh Vatican official languages will follow soon.






TERESA BENEDETTA
00domenica 1 novembre 2009 02:50



Pope tells new ambassador
Bulgaria has a vital role
in the construction of Europe






Oct. 31, 2009 (RV) - Pope Benedict XVI reflected on the aftermath of the fall of the Berlin wall as he received the new Bulgarian Ambassador to the Holy See.

Nikola Ivanov KALUDOV, a graduate of the Moscow Diplomatic Academy, was welcomed by the Pope to the Vatican Saturday. No stranger to the eternal city, Ambassador Kaludov’s last posting was to the Italian Republic.

In his message written in French, the Pope recalls John Paul II’s 2002 apostolic visit to Bulgaria which he said gave birth to a new phase in diplomatic relations between the two states.

Pope Benedict notes that this autumn we celebrate the twentieth anniversary of the fall of the Berlin Wall which he says has enabled Bulgaria to choose democracy and return to free and independent relations with the entire European continent.

Located in the heart of the Balkans, Bulgaria is one of the oldest states in Europe, founded in 681. The Pope acknowledged the eastern European nation’s aspirations for increased integration within European Union of which it is a member state since 1 January 2007.

The Pope pointed out that in this process of European construction it is important that individual nations do not sacrifice their own cultural identity, but instead find ways to make it bear good fruit that will enrich the whole community.

Some 85% of the Bulgarian population are Orthodox Christians and 13% Muslims. Around 10% of the population are of Turkish origin while 3% are Roma.

Pope Benedict noted that precisely because of its geographical and cultural situation, Bulgaria has undoubtedly an important role in building peaceful relations between countries which surround it, and in the defence and promotion of human rights.

This concern for the common good of peoples can not be confined to the borders of the continent,- continues the Pope - it is also necessary to pay attention to creating conditions for successful globalization. If it is to be experienced positively it must , indeed serve "the whole man and all men."

In this sense, an authentic development of man and society must include a spiritual dimension.

"The Christian culture that permeates deeply your people is not only a treasure of the past to preserve, but also a guarantee of a really promising future," He said.

The invoking the intercession of the Virgin Mary and the Apostles of the East Saints Cyril and Methodius, sent his blessings and greetings to the Bulgarian people and its leaders.




Here is a translation of the Holy Father's words to the ambassador, delivered in French:




Mr. Ambassador,

I am happy to welcome Your Excellency on this solemn occasion of the presentation of the letters accrediting you as Ambassador extraordinary and plenipotentiary of the Republic of Bulgaria to the Holy See.

I thank you, Mr. Ambassador, for the kind words that you addressed to me. In return, I would be grateful if you would express my cordial wishes to the President of the Republic, Georgi Parvanov, for himself, as well as for the happiness and success of the Bulgarian people.

For my part, I am happy over the good relations between Bulgaria and the Holy See, within the dynamic created by the trip of my predecessor Pope John Paul II to your country in 2002. These relations must be intensified, and I was glad to hear your desire to work ardently to reinforce them and to widen their scope.

This fall, we will celebrate the 20th anniversary of the fall of the Berlin Wall which allowed Bulgaria to make the choice for democracy and recovering free and autonomous relations with the rest of the European continent.

I know that your country today is making important efforts towards even stronger integration into the European Union of which it has been a part since January 1, 2007. It is important that in the process of European construction, each people does not sacrifice its own cultural identity, but rather find the means to make it bear good fruit to enrich the entire community.

Because of its geographical and cultural situation, it is particularly fortunate, as you said, that your nation is not only concerned about its own destiny, but that it pays great attention to the countries next to it and is working to promote their relations with the European Union.

Bulgaria undoubtedly has an important role to play in the construction of peaceable relations with the nations which surround it, as well as in the defense and promotion of human rights.

As you have also underscored just now, this concern for the common good of peoples cannot be limited to the frontiers of the Continent. It is also necessary to create the conditions for successful globalization.

In order that this may be lived positively, it must be able to serve all of man and all men. It is this principle that I wished to underscore forcefully in my recent encyclical Caritas in veritate.

Indeed, it is essential that legitimately sought development does not concern only the economic domain, but take into account the integralness of the human being. The measure of man does not reside in what he possesses, but in the blossoming of his being according to all the potentialities hidden in his nature.

This principle finds its ultimate reason in God's love as the Creator, which is fully revealed by the divine Word. In this sense, in order that the development of man and society may be authentic, it must necesasrily involve a spiritual dimension (Nos. 76-77).

It also requires on the part of all piblic authorities a great moral demand on themselves so that they may manage the authority entrusted to them in an effective and disinterested manner.

The Christian culture which profoundly impregnates your people is not just a treasure of the past to be conserved, but also the earnest for a truly promising future in which it will protect men from the temptations that always threaten to make him forget his own greatness as well as the unity of the human species and the exigencies of solidarity that it implies.

Inspired by this intention, the Catholic community in Bulgaria wishes to work for the success of the whole population. This shared concern for the common good constitutes one of the elements which should facilitate the dialog among the many different religious communities which compose the cultural landscape of your ancient nation.

This dialog, in order to be sincere and constructive, requires reciprocal knowledge and esteem that the public authorities could greatly facilitate by the consideration that they themselves have for the different spiritual families.

For its part, the Catholic community expresses its wish to be generously open to everyone and to work with everyone. She demonstrates this concretely through social work whose benefits she does not limit only to her members.

Through you, Mr. Ambasssador, I wish to extend my warm wishes to the bishops, priests, deacons and all the faithful who make up the Catholic community in your country. I call on them to consider the great riches that God, in the extent of his mercy, has placed in the hearts of believers, and for this reason, they can engage themselves with audacity, through a cooperation that is as close as possible with all citizens of good will, in order to prove in all aspects the dignity that God has inscribed within man's being.

As Your Excellency officially begins your functions at the Holy See, I wish you all the best for the happy achievement of your mission. You may be sure, Mr. Ambassador, that you will always find among my co-workers all the attention and cordial understanding that your high function requires, as well as the affection of the Successor of Peter for your country.

Invoking the intercession of the Virgin Mary and Saints Cyril and Methodius, I pray the Lord to bestow generous blessings on yourself, your family and your co-workers, as well as on the Bulgarian people and their leaders.



TERESA BENEDETTA
00domenica 1 novembre 2009 11:06



I translated this essay dutifully only because it is about CIV and was deemed worthy to be on the front page of the Nov. 1, 2009, issue of L'Osservatore Romano. But to a simple layman like me, it makes a rather banal, self-evident and circular argument - which it claims to be theological - about universal brotherhood that does not seem to offer any fresh insights into the encyclical, nor into the concept of brotherhood itself.



The encyclical of universal fraternity
by Rosino Gibellini
Translated from
the 11/1/09 issue of





Caritas in veritate can be defined as the encyclical of universal fraternity because this is the central theological category in Benedict XVI's complex discourse on the social realty of our world in the throes of globalization.

The Pope applies the social doctrine of the Church in a particular way, expressed, precisely, in the category of universal fraternity.

It has been observed that John Paul II often spoke about sociality, a subject Benedict XVI takes back to its theological source, which is fraternity.

The third chapter of the encyclical (Nos. 34-42), is entitled 'Fraternity, economic development and civilian society' and may be considered the theological center of the encyclical.

The concept of fraternity is dear to Joseph Ratzinger's theology, and he had dedicated a course in Vienna to this subject in 1958, when the young theologian was just at the beginning of his professorship in the theological-philosophical seminary of Freising.

The lecture texts would be published in 1960 (when Joseph Ratzinger was already teaching at the University of Bonn) as Die Christliche Bruederlichkeit (Christian brotherhood) (Munich, 1960; new ed, Munich Kosel-Verlag, 2006; Italian translation, Rome 1962; new translation, Brescia, Queriniana, 2005).

[So many editions for an early book! And the Italian translation came out in 1962, very likely before he even attended the first session of Vatican-II in October 1962. But there was no particular reason they would have picked him out of the multitude so soon at the time - and the Italian publisher must be commended for his prescience. Then to come out in a new Italian translation the year of his election, before the German re-edition, even!]

Christian brotherhood, he explains in this text, is internal to the Church: it is 'the reciprocal fraternity of Christians' who invoke God, trustingly, as 'Abba' (Our Father), as Jesus taught us.

And it is an open fraternity because the Church - Ratzinger cites Von Balthasar - 'is an open space and a dynamic concept'. In fact, it is "the movement of the Kingdom of God penetrating the world, in the sense of eschatological totality". (La fraternita cristiana, p. 100).

This fraternity also has its frontiers - it sees a duality between Church and non-Church. But "the fraternal Christian community is not against everyone - on the contrary!" and "it is clear that the work of Jesus is not aimed only at part, but at everyone, at the unity of mankind" (ivi, p.94).

Christian fraternity cannot be reduced to philanthropy, it is not assimilable to stoic cosmopolitanism or the Enlightenment kind, but it is an expression of 'true universalism' because it is placed "at the service of everyone" through agape ('love') and diakonia (service).

In this text, the difference between universal brotherhood in the Enlightenment and in Christianity is well evidenced. It is true that the Enlightenment amplified the concept of 'brother', speaking of universal brotherhood on the basis of common human nature.

But a brotherhood that extensive can become an unrealistic and vague expression of humanitarianism, as in the words of Schiller's great Hymn to Joy: "Embrace each other, millions!"

Christian fraternity, instead, opens up persons to each other and becomes universal brotherhood in agape and diakonia, love and service, thus bringing down barriers in the concreteness of life situations. This is the theme advocated in the encyclical.

Caritas in veritate in fact affirms that true brotherhood, operating beyond every barrier and frontier, is born from giving, whose logic is introduces into the economic,social and political fabric:

The human community that we build by ourselves can never, purely by its own strength, be a fully fraternal community, nor can it overcome every division and become a truly universal community.

The unity of the human race, a fraternal communion transcending every barrier, is called into being by the word of God-who-is-Love.

In addressing this key question, we must make it clear, on the one hand, that the logic of gift does not exclude justice, nor does it merely sit alongside it as a second element added from without; on the other hand, economic, social and political development, if it is to be authentically human, needs to make room for the principle of gratuitousness as an expression of fraternity.


According to the Pope, in this time of globalization that mankind has entered, and in which it becomes 'ever more inter-connected' (No. 42), human beings as individuals and as communities need a fundamental ethical criterion.

This criterion is a theological category, universal brotherhood, which makes us consider ourselves members of the same 'human family'. [How is this different, as a definition, from the Enlightenment idea of universal brotherhood on the basis of one common human nature?]

If one were to cite just one statement from the encyclical, to get to the center of the vision it proposes, one could choose this:

Globalization is a multifaceted and complex phenomenon which must be grasped in the diversity and unity of all its different dimensions, including the theological dimension. In this way it will be possible to experience and to steer the globalization of humanity in relational terms, in terms of communion and the sharing of goods.


This is the most strictly theological part, in which the concrete indications for the social and economic contents of the encyclical that propose the vision of universal brotherhood constitute the key to reading it and the logical consequence of 'rationality' and 'sharing' as fundamental criteria and as 'theological' orientation.

In order to be "able to generate a new vision and muster new energy in the service of a truly integral humanism" (No.78).


As the OR does not qualify the author with a single line of biodata, I Googled him, but although I can find no biodata in Italian or in English, it appears Mr. Gibellini - described as a theologian, but a lay one, it appears - is the author of several books on theology, including a Panorama of the Theology of the 20th Century and one on Liberation Theology.

This would explain why he is able to cite one of Joseph Ratzinger's early and rarely cited books, and provide us with a neat little biographical tidbit to add to what we know.

Gibellini is also the current editor of the Italian edition of Concilium, the post-Vatican II magazine that Hans Urs Von Balthasar, Yves Cognar and Joseph Ratzinger abandoned for being too progressive to found Communio.

It makes me think the OR published the essay because of who the author is, not because of its intrinsic value.


TERESA BENEDETTA
00domenica 1 novembre 2009 14:22



Sunday, Nov. 1
ALL SAINTS DAY


Fra Angelico, Fiesole San Domenico altarpiece, 1423-24, National Gallery of London. From left, Virgin Mary with Apostles and Other Saints, Christ Glorious in the Court of Heaven, Forerunners of Christ.

From left, Raphael, Triumph of Religion, Fresco, 1508-1511, Vatican Apostolic Palace; Jan and Hubert Van Eyck, Ghent altarpiece, 1432; Vassily Kandinsky, All Saints, 1911.



OR today.

The only papal news in this issue is the Holy Father's audience with the new ambassador from Bulgaria. Other Page 1
stories: An essay on Caritas in veritate as the encyclical of universal brotherhood (translated in post above);
Tehran's new delaying tactic - asks for new negotiations over its nuclear program; and in Afghanistan, President
Karzai's rival decides to boycott the runoff election after Karzai denies to change composition of electoral
commission thought to be on his side.




THE POPE'S DAY
Sunday Angelus - Before the prayer, the Holy Father spoke about All Saints' Day today and
All Souls Day tomorrow, and after the prayer, he recalled the tenth anniversary of the historic
joint statement between the Catholic Church and the world Lutheran Federation on the concept
of justification.



THE POPE'S PRAYER INTENTIONS
FOR NOVEMBER 2009


General intention:
"That all the men and women in the world, especially those who have responsibilities in the field of politics and economics, may never fail in their commitment to safeguard creation".

Mission intention:
"That believers in the different religions, through the testimony of their lives and fraternal dialogue, may clearly demonstrate that the name of God is a bearer of peace".



TERESA BENEDETTA
00domenica 1 novembre 2009 14:51





Pope's coming visit to the Shroud of Turin
prompts the question 'Is it real?'


Nov 1, 2009


Las Vegas NV (PRWEB)- Pope Benedict XVI will visit the Shroud of Turin on the 2nd of May, 2010, which prompts the question "Is the Holy Shroud of Turin real?" According to Researcher Dr. Peter J. Shield, "The amassed evidence for its authenticity is indisputable!"

The Pope will visit the Shroud on its public viewing just ten years after its Exposition in the jubilee year 2000. The Shroud will be on display in the Cathedral of Turin from April 10 to May 23.

Dr. Shield, whose radio and relevision broadcasts of the "World of Unexplained Mysteries" has featured the Shroud as the world's greatest unexplained mystery, has been involved in reporting on the evidence for the authenticity of the Shroud of Turin for over 20 years.

It is his considered opinion that the Shroud is the real article.
Dr. Shield arrived at this conclusion after an interview with Dr. Alan Adler who did the original blood analysis on the Shroud.

"The amassed evidence for its authenticity is indisputable! I recorded this interview prior to Alan's unexpected death in 2000. In 2010, and for the first time, it will be possible to see the Holy Shroud following the intervention it underwent in 2002: a conservation and restoration operation during which pieces of cloth that had been burned in the Chambery fire of 1532, and the various 'patches' applied by the Poor Clares, were removed, together with the Holland cloth to which the Shroud had been fastened in 1534, with the Holy Linen now placed on a new support."

Shield provides the following facts about the Shroud:


The Man on the Shroud

He was naked.
He was 6 ft. tall.
He wore a beard and shoulder length hair.
He had an enlarged chest from trying to breath.
He had been beaten with a Roman Flagrum.
He had puncture marks on his skull.
He had bled whilst upright on the cross.
He had suffered most of his wounds whilst alive.
Wound on his side with no swelling indicates that the wound happened after he had died.

Other signs and clues - Dirt on his knees and the tip of his nose is reported to contain minerals found in the Palestine region!

Blood smears from the upper shoulder part of the shroud are thought to be microscopic Oak wood remains!

Pollen has been found on the shroud's surface from plants found only in Jerusalem.

The recent announcement that an Italian scientist has duplicated the image on the Shroud proves nothing. Replicas of the shroud have been produced since the 1300s and one of these was discovered by Dr. Shield on a recent visit to the remote Island of Malta, and is the bases of his Historic Fiction "In the Image of his God - the curse of the Shroud" which was launched at the International Convention of the Shroud at Ohio State University last year.

BRIEF HISTORY RELATED TO THE SHROUD
• According to the Catholic Church's calculations the resurrection took place on Sunday morning April 9th AD 30.
• AD 30 - Edessa, 400 miles from Jerusalem, King Abgar receives cloth with image of a man believed to be Jesus (Painting at St. Catherine's, Sinai)
• AD 222-230 Mandylion of Edessa [the relic known as Veronica's Veil which is now kept at the Vatican]
• AD 550 Pantocrator Image (St. Catherine's)
• AD 944 Mandylion moved to Constantinople.
• AD 1204-1307 Knights Templar believed to have come across the Shroud.
• AD 1578 - The Shroud reaches Turin.



TERESA BENEDETTA
00domenica 1 novembre 2009 15:15




ANGELUS TODAY


In his Angelus mini-homily today, the Holy Father spoke on the significance of All Saints Day today and All Souls Day tomorrow.

After the prayer, he recalled that it is the tenth anniversary of the historic joint statement between the Catholic Church and the World Lutheran Federation on the concept of justification, agreeing, in effect, that they should respect each other's interpretation of justification. John Paul II described this - the result of extensive theological dialog - as a milestone in ecumenism.

Here is what he said in English today:


I greet all the English-speaking pilgrims and visitors present for this Angelus. Today we celebrate the great solemnity of All Saints.

In honouring all of the holy men and women gone before us marked with the sign of faith, and who are now united with the Lord in Heaven, we are encouraged to pray and work with pure hearts as we anticipate with joy seeing the Lord as he really is.

Upon each of you and your loved ones at home, I invoke God’s abundant blessings!





Here is a translation of the Holy Father's words:


Dear brothers and sisters!

This Sunday coincides with the Solemnity of All Saints, which invites the pilgrim Church on earth to a foretaste of the eternal feast in the heavenly community, and to revive our hope in eternal life.

It is 14 centuries this year since the Pantheon - one of the oldest and most celebrated Roman monuments - was dedicated to Christian worship and named for the Virgin Mary and all the Martyrs - Sancta Maria ad Martyres.

The temple of all the pagan divinities was thus converted to the memory of all those who, as the Book of Apocalypse says, "have survived the time of great distress (and) washed their robes and made them white in the blood of the Lamb" (Rev 7,14).

Subsequently, the celebration of all the martyrs was extended to all the saints, "a great multitude, which no one could count, from every nation, race, people, and tongue" (Rev 7,9) - as St. John says.

In this Year for Priests, I am happy to remember with special veneration all the priest saints - those whom the Church has canonized and offered as examples of spiritual and pastoral virtues, and those much more numerous who are known only to the Lord.

Each of us keeps a grateful memory of some of them who have helped us to grow in faith and made us feel the goodness and closeness of God.

Then, tomorrow, is the annual commemoration of all the faithful departed. I wish to invite you to live this occasion according to authentic Christian spirit, that is, in the light that comes from the Paschal mystery.

Christ died and rose again, and opened for us the way to the house of the Father, the Kingdom of life and peace. Whoever follows Jesus in this life is welcome where he preceded us.

Therefore, as we visit the cemeteries, let us remember that resting in those tombs are merely the mortal remains of our dear ones who await the final resurrection.

Their souls, as Scripture tells us, are already 'in the hands of God" (Wis 3,1). Thus, the most proper and effective way to honor them is to pray for them, offering acts of faith, hope and charity.

In union with the Eucharistic Sacrifice, we can intercede for their eternal salvation, and experience the most profound communion in the expectation of finding ourselves together in enjoying forever the Love which created and redeemed us.

Dear friends, how beautiful and comforting is the communion of saints! It is a reality that instills a different dimension into our whole life. We are never alone! We are part of a spiritual 'company' where profound solidarity reigns: the good of each one is for the benefit of everyone, and vice-versa, common happiness irradiates every individual.

It is a mystery which, in some measure, we can already experience in this world, in the family, in friendship, and especially in the spiritual community of the Church.

May the Most Blessed Mary help us to walk expeditiously on the way of holiness, and may she be the Mother of mercy for the souls of the departed.


After the Angelus prayers, he had a special message that shows yet another aspect of the multi-track ecumenical dialog:

Exactly ten years have passed since ranking representatives of the World Lutheran Federation and the Catholic Church, on October 31, 1999, in Augsburg, signed the Joint Declaration on the Doctrine of Justification. That statement was adhered to in 2006 even by the World Methodist Council.

The document attested to a consensus among Lutherans and Catholics on the fundamental truths of the doctrine of justification - truths which lead us to the heart of the Gospel itself and to the essential questions of our life.

We are accepted and redeemed by God; our existence is inscribed in the horizon of grace; it is guided by a merciful God, who pardons our sins and calls us to a new life in the footsteps of his Son; we live in the grace of God and we are called to respond to his gift; all this liberates us from fear and instills hope and courage in a world full of uncertainties, uneasiness, and suffering.

On the day that the Joint Declaration was signed, the Servant of God John Paul II defined it as 'a milestone on the not easy way of reconstituting full unity among Christians" (Angelus, October 31, 1999).

This anniversary is thus an occasion to remember the truth about the justification of man, to which we bear common witness, reuniting us in ecumenical celebration that we may look more deeply into this doctribe and others that are the object of the ecumenical dialog.

I hope from my heart that this important anniversary may contribute to further progress in our journey towards the full and visible unity of all the disciples of Christ.






TERESA BENEDETTA
00lunedì 2 novembre 2009 01:23


The document was signed for the Catholic Church by Cardinal Edward Cassidy, then the President of the Pontifical Council for Promoting Christian Unity, and by Cardinal Walter Kasper, who was the Council Secretary.


Cardinal Ratzinger and the historic
agreement on 'justification'


The Holy Father's message at the Angelus today about the tenth anniversary of the Joint Declaration on Justification with the World Lutheran Federation is a timely reminder that the ecumenical effort is taking place on another front - besides the Lefebvrians (within the Church), the Orthodox and the Anglicans, which have been very much in the news today.

The full text of the Joint Declaration on the Doctrine of Justification (JDDJ) is a 16-page document and may be found on
www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_31101999_cath-luth-joint-declaration...

The JDDJ asserts that the past condemnations issued by both churches do not apply to their teaching as set forth in that document. The JDDJ specifically considers the notion of salvation itself: We are saved by God's grace through faith alone rather than by our own efforts. At the same time, the question arises about the spiritual significance of our "good works."

The Common statement in June 1999 that preceded the October 31, 1999, signing says:

On the basis of the agreements reached in the Joint Declaration on the Doctrine of Justification (JD), the Lutheran World Federation and the Catholic Church declare together:

"The understanding of the doctrine of justification set forth in this Declaration shows that a consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics“ (JD 40).

On the basis of this consensus the Lutheran World Federation and the Catholic Church declare together: “The teaching of the Lutheran Churches presented in the Declaration does not fall under the condemnations from the Council of Trent. The condemnations in the Lutheran Confessions do not apply to the teaching of the Roman Catholic Church presented in this Declaration“ (JD 41).


Cardinal Joseph Ratzinger's crucial involvement in the JDDJ is recounted in two articles - one at the time of his election, and one contemporaneous with the JDDJ agreement:


Lutheran hailed Cardinal Ratzinger
as expert on Luther



ROME, MAY 5, 2005 (Zenit.org).- A leading Lutheran in Germany said in 1998 that Cardinal Joseph Ratzinger, now Benedict XVI, was one of the few who really understood Martin Luther.

The Protestant leader's statements were communicated to ZENIT by Sigrid Spath, a German Lutheran, who at times has been Cardinal Ratzinger's interpreter and who, for more than 30 years, has worked in the general curia of the Society of Jesus and collaborates with the Holy See.

Spath revealed details of the public meeting she witnessed between the then prefect of the Congregation for the Doctrine of the Faith, and Wolfgang Huber, former Lutheran Evangelical Bishop of Berlin and now president of the Council of the Evangelical Church in Germany.

During the debate on the encyclical Fides et Ratio, which took place in Rome in October 1998, Cardinal Ratzinger revealed that before entering university he had already read all of Luther's works written before the Reformation.

"That is, the reflections of Catholic Luther," Spath told ZENIT.

"Ratzinger invited those present to read those writings again, as they express the great battle that Luther had with himself to live and accept the teachings of the just and good God," she added. "'Dear Protestant friends, rediscover the Luther of those years,'" recommended Cardinal Ratzinger at the time.

"The debate lasted several hours," she recalled. "Bishop Huber was impressed by the intervention of the prefect of the Congregation for the Doctrine of the Faith and commented that Ratzinger is one of the few who really know Luther."

Cardinal Ratzinger's knowledge of Luther made possible the historic signing of the Joint Declaration on the Doctrine of Justification, approved by the Catholic Church and the World Lutheran Federation.

Some points of the proposal for the declaration presented in 1998 were rejected both by the Holy See as well as the federation.

When it seemed that the project would fail, the difficulties were surmounted by Bishop Johannes Hanselmann, former president of the World Lutheran Federation, and Cardinal Ratzinger, thanks to their long-standing friendship, which made possible a private meeting between them in November 1998.

After Dr. Hanselmann's death on Oct. 2, 1999, Cardinal Ratzinger revealed in a public address: "We had a very important meeting in my brother's house, in Germany, as it seemed that the consensus on the Doctrine of Justification had failed. In this way, in the course of a debate that lasted a whole day, we found the formulas that have clarified the points that still present difficulties. …

"With the formula elaborated in those days, both by the Lutheran Federation as well as the Catholic magisterium, they have been able to acknowledge that a consensus has been reached on some fundamental points of the Doctrine of Justification. It is not a global agreement, but with this formula it is possible to proceed to the signing of a document of consensus in the basic contents."


And the ever-diligent John Allen had a rather extensive report on Cardinal Ratzinger's role in all this back in September 1999:

Ratzinger credited
with saving Lutheran pact

By JOHN L. ALLEN JR.


More than 500 years ago, Martin Luther triggered the Protestant Reformation because he believed the Catholic church was fatally wrong about how salvation works. This fall, in Augsburg, Germany, Catholics and Lutherans will officially declare that argument resolved.

The two churches will abandon the anathemas they hurled at one another in the 1500s, in what is believed to be the first time the Vatican has ever nullified such a doctrinal excoriation. The signing will take place on Oct. 31, the anniversary of the day Luther nailed his 95 theses to the door of Wittenberg Cathedral.

It is a blockbuster agreement, a crowning achievement of the ecumenical dialogue spawned by Vatican II -- and it almost didn’t happen. Despite his public image as an ecumenical roadblock, the man credited by sources on both sides with saving it is none other than Cardinal Joseph Ratzinger, the head of the Vatican’s Congregation for the Doctrine of the Faith.

“It was Ratzinger who untied the knots,” said Bishop George Anderson, head of the Evangelical Lutheran Church of America, who spoke to NCR by telephone. “Without him we might not have an agreement.”

News of Ratzinger’s role is especially revealing since press reports identified him in June 1998, when the deal seemed in danger of unraveling, as the source of its problems.

Lutherans have traditionally held that salvation comes through faith alone, while Catholics emphasize good works. The heart of the new agreement, which combines both ideas, is this key sentence: “By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping us and calling us to good works.”

The agreement is expected to be especially welcome in Latin America and Eastern Europe, where competition for converts often strains the relationship between Lutherans and Catholics.

Experts also hope it will pave the way for further agreements toward “full communion” -- including the sharing of sacraments, worship and ministers.

Yet just a year ago, the deal seemed dead on arrival. Cardinal Edward Cassidy, head of the Pontifical Council for the Promotion of Christian Unity, stunned ecumenical enthusiasts in June 1998 by presenting an unexpected Catholic “response” to the Joint Declaration. This response was sharply critical, wondering aloud if the agreement really warranted reversing any anathemas.

Many Lutherans were furious; one claimed that the Holy See had “betrayed” both the Lutheran and the Roman Catholic theologians who had worked on the agreement, and that it would take decades to reestablish the trust that had been shattered.

Most Vatican observers believed the response flowed from Ratzinger’s pen.

Rumors of a rift between Cassidy and Ratzinger ensued, especially because that same summer Ratzinger had set back the dialogue with the Anglicans by suggesting the church’s teaching on the invalidity of Anglican ordinations was infallible.

German Lutherans were wary of Ratzinger, in part because in 1996 the German newsmagazine Focus reported that Ratzinger had vetoed a papal proposal to reverse the excommunication of Martin Luther. Vatican sources denied the report.

Those who know Ratzinger, however, say few figures have exercised greater influence on him than Luther. In a 1966 commentary on Vatican II’s “The Church in the Modern World,” Ratzinger said that the document leaned too heavily on Teilhard de Chardin and not enough on Luther - a remarkable comment in an era with no official Lutheran-Catholic contact, when many Catholics still branded Luther a heretic.

“Ratzinger has been involved in dialogue with Lutherans from way back,” said Br. Jeffrey Gros, ecumenical affairs specialist for the U.S. bishops. “In the 1980s he was even interested in declaring the Augsburg Confession [the first Lutheran declaration of faith] a Catholic document. To think that he wanted to torpedo this [agreement] is a total misread.”

On July 14, 1998, Ratzinger fired off a letter to the German newspaper Frankfurter Allgemeine calling such reports a “smooth lie.” Protesting that he had sought closer relations with Lutherans since his days as a seminarian, he said that to scuttle the dialogue would be to “deny myself.”

On Nov. 3, 1998, a special ad hoc working group met at the home of Ratzinger’s brother Georg in Regensburg, Bavaria, to get the agreement back on track.

Lutheran Bishop Johannes Hanselmann convened the group, which consisted of him, Ratzinger, Catholic theologian Heinz Schuette and Lutheran theologian Joachim Track.

By all accounts, Ratzinger played the key role. “He was very positive, very helpful,” Track said when he spoke to NCR by telephone. Track said Ratzinger made three concessions that salvaged the agreement.

First, he agreed that the goal of the ecumenical process is unity in diversity, not structural reintegration. “This was important to many Lutherans in Germany, who worried that the final aim of all this was coming back to Rome,” Track said.

Second, Ratzinger fully acknowledged the authority of the Lutheran World Federation to reach agreement with the Vatican.

Finally, Ratzinger agreed that while Christians are obliged to do good works, justification and final judgment remain God’s gracious acts.

Anderson said Lutherans are grateful for Ratzinger’s help. The two churches still have much ground to cover, however, before reaching full communion.

“Since the Reformation, we’ve had separate histories. The declaration of papal infallibility on the Catholic side, and the ordination of women on ours, are two obvious examples,” Anderson said.

Still, observers say the event in Augsburg will mark a true breakthrough. “This is the first time the Catholic church has ever entered into a joint declaration with any of the churches of the West,” Gros said. “

We’ve never tackled a theological issue like this that was so church-dividing. In that sense, we’re looking at a major achievement.”

Track said Ratzinger deserves much of the credit. “We had our doubts, but our experience was that he really did want to bring this to a good end,” Track said.



TERESA BENEDETTA
00lunedì 2 novembre 2009 01:23


The document was signed for the Catholic Church by Cardinal Edward Cassidy, then the President of the Pontifical Council for Promoting Christian Unity, and by Cardinal Walter Kasper, who was the Council Secretary.


Cardinal Ratzinger and the historic
agreement on 'justification'



The Holy Father's message at the Angelus today about the tenth anniversary of the Joint Declaration on Justification with the World Lutheran Federation is a timely reminder that the ecumenical effort is taking place on another front - besides the Lefebvrians (within the Church), the Orthodox and the Anglicans, which have been very much in the news today.

The full text of the Joint Declaration on the Doctrine of Justification (JDDJ) is a 16-page document and may be found on
www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_31101999_cath-luth-joint-declaration...

The JDDJ asserts that the past condemnations issued by both churches do not apply to their teaching as set forth in that document. The JDDJ specifically considers the notion of salvation itself: We are saved by God's grace through faith alone rather than by our own efforts. At the same time, the question arises about the spiritual significance of our "good works."

The Common statement in June 1999 that preceded the October 31, 1999, signing says:

On the basis of the agreements reached in the Joint Declaration on the Doctrine of Justification (JD), the Lutheran World Federation and the Catholic Church declare together:

"The understanding of the doctrine of justification set forth in this Declaration shows that a consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics“ (JD 40).

On the basis of this consensus the Lutheran World Federation and the Catholic Church declare together: “The teaching of the Lutheran Churches presented in the Declaration does not fall under the condemnations from the Council of Trent. The condemnations in the Lutheran Confessions do not apply to the teaching of the Roman Catholic Church presented in this Declaration“ (JD 41).


Cardinal Joseph Ratzinger's crucial involvement in the JDDJ is recounted in two articles - one at the time of his election, and one contemporaneous with the JDDJ agreement:


Lutheran hailed Cardinal Ratzinger
as expert on Luther




ROME, MAY 5, 2005 (Zenit.org).- A leading Lutheran in Germany said in 1998 that Cardinal Joseph Ratzinger, now Benedict XVI, was one of the few who really understood Martin Luther.

The Protestant leader's statements were communicated to ZENIT by Sigrid Spath, a German Lutheran, who at times has been Cardinal Ratzinger's interpreter and who, for more than 30 years, has worked in the general curia of the Society of Jesus and collaborates with the Holy See.

Spath revealed details of the public meeting she witnessed between the then prefect of the Congregation for the Doctrine of the Faith, and Wolfgang Huber, former Lutheran Evangelical Bishop of Berlin and now president of the Council of the Evangelical Church in Germany.

During the debate on the encyclical Fides et Ratio, which took place in Rome in October 1998, Cardinal Ratzinger revealed that before entering university he had already read all of Luther's works written before the Reformation.

"That is, the reflections of Catholic Luther," Spath told ZENIT.

"Ratzinger invited those present to read those writings again, as they express the great battle that Luther had with himself to live and accept the teachings of the just and good God," she added. "'Dear Protestant friends, rediscover the Luther of those years,'" recommended Cardinal Ratzinger at the time.

"The debate lasted several hours," she recalled. "Bishop Huber was impressed by the intervention of the prefect of the Congregation for the Doctrine of the Faith and commented that Ratzinger is one of the few who really know Luther."

Cardinal Ratzinger's knowledge of Luther made possible the historic signing of the Joint Declaration on the Doctrine of Justification, approved by the Catholic Church and the World Lutheran Federation.

Some points of the proposal for the declaration presented in 1998 were rejected both by the Holy See as well as the federation.

When it seemed that the project would fail, the difficulties were surmounted by Bishop Johannes Hanselmann, former president of the World Lutheran Federation, and Cardinal Ratzinger, thanks to their long-standing friendship, which made possible a private meeting between them in November 1998.

After Dr. Hanselmann's death on Oct. 2, 1999, Cardinal Ratzinger revealed in a public address: "We had a very important meeting in my brother's house, in Germany, as it seemed that the consensus on the Doctrine of Justification had failed. In this way, in the course of a debate that lasted a whole day, we found the formulas that have clarified the points that still present difficulties. …

"With the formula elaborated in those days, both by the Lutheran Federation as well as the Catholic magisterium, they have been able to acknowledge that a consensus has been reached on some fundamental points of the Doctrine of Justification. It is not a global agreement, but with this formula it is possible to proceed to the signing of a document of consensus in the basic contents."



And the ever-diligent John Allen had a rather extensive report on Cardinal Ratzinger's role in all this back in September 1999:

Ratzinger credited
with saving Lutheran pact

By JOHN L. ALLEN JR.

September 10, 1999



More than 500 years ago, Martin Luther triggered the Protestant Reformation because he believed the Catholic church was fatally wrong about how salvation works. This fall, in Augsburg, Germany, Catholics and Lutherans will officially declare that argument resolved.

The two churches will abandon the anathemas they hurled at one another in the 1500s, in what is believed to be the first time the Vatican has ever nullified such a doctrinal excoriation. The signing will take place on Oct. 31, the anniversary of the day Luther nailed his 95 theses to the door of Wittenberg Cathedral.

It is a blockbuster agreement, a crowning achievement of the ecumenical dialogue spawned by Vatican II -- and it almost didn’t happen. Despite his public image as an ecumenical roadblock, the man credited by sources on both sides with saving it is none other than Cardinal Joseph Ratzinger, the head of the Vatican’s Congregation for the Doctrine of the Faith.

“It was Ratzinger who untied the knots,” said Bishop George Anderson, head of the Evangelical Lutheran Church of America, who spoke to NCR by telephone. “Without him we might not have an agreement.”

News of Ratzinger’s role is especially revealing since press reports identified him in June 1998, when the deal seemed in danger of unraveling, as the source of its problems.

Lutherans have traditionally held that salvation comes through faith alone, while Catholics emphasize good works. The heart of the new agreement, which combines both ideas, is this key sentence: “By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping us and calling us to good works.”

The agreement is expected to be especially welcome in Latin America and Eastern Europe, where competition for converts often strains the relationship between Lutherans and Catholics.

Experts also hope it will pave the way for further agreements toward “full communion” -- including the sharing of sacraments, worship and ministers.

Yet just a year ago, the deal seemed dead on arrival. Cardinal Edward Cassidy, head of the Pontifical Council for the Promotion of Christian Unity, stunned ecumenical enthusiasts in June 1998 by presenting an unexpected Catholic “response” to the Joint Declaration. This response was sharply critical, wondering aloud if the agreement really warranted reversing any anathemas.

Many Lutherans were furious; one claimed that the Holy See had “betrayed” both the Lutheran and the Roman Catholic theologians who had worked on the agreement, and that it would take decades to reestablish the trust that had been shattered.

Most Vatican observers believed the response flowed from Ratzinger’s pen.

Rumors of a rift between Cassidy and Ratzinger ensued, especially because that same summer Ratzinger had set back the dialogue with the Anglicans by suggesting the church’s teaching on the invalidity of Anglican ordinations was infallible.

German Lutherans were wary of Ratzinger, in part because in 1996 the German newsmagazine Focus reported that Ratzinger had vetoed a papal proposal to reverse the excommunication of Martin Luther. Vatican sources denied the report.

Those who know Ratzinger, however, say few figures have exercised greater influence on him than Luther. In a 1966 commentary on Vatican II’s “The Church in the Modern World,” Ratzinger said that the document leaned too heavily on Teilhard de Chardin and not enough on Luther - a remarkable comment in an era with no official Lutheran-Catholic contact, when many Catholics still branded Luther a heretic.

“Ratzinger has been involved in dialogue with Lutherans from way back,” said Br. Jeffrey Gros, ecumenical affairs specialist for the U.S. bishops. “In the 1980s he was even interested in declaring the Augsburg Confession [the first Lutheran declaration of faith] a Catholic document. To think that he wanted to torpedo this [agreement] is a total misread.”

On July 14, 1998, Ratzinger fired off a letter to the German newspaper Frankfurter Allgemeine calling such reports a “smooth lie.” Protesting that he had sought closer relations with Lutherans since his days as a seminarian, he said that to scuttle the dialogue would be to “deny myself.”

On Nov. 3, 1998, a special ad hoc working group met at the home of Ratzinger’s brother Georg in Regensburg, Bavaria, to get the agreement back on track.

Lutheran Bishop Johannes Hanselmann convened the group, which consisted of him, Ratzinger, Catholic theologian Heinz Schuette and Lutheran theologian Joachim Track.

By all accounts, Ratzinger played the key role. “He was very positive, very helpful,” Track said when he spoke to NCR by telephone. Track said Ratzinger made three concessions that salvaged the agreement.

First, he agreed that the goal of the ecumenical process is unity in diversity, not structural reintegration. “This was important to many Lutherans in Germany, who worried that the final aim of all this was coming back to Rome,” Track said.

Second, Ratzinger fully acknowledged the authority of the Lutheran World Federation to reach agreement with the Vatican.

Finally, Ratzinger agreed that while Christians are obliged to do good works, justification and final judgment remain God’s gracious acts.

Anderson said Lutherans are grateful for Ratzinger’s help. The two churches still have much ground to cover, however, before reaching full communion.

“Since the Reformation, we’ve had separate histories. The declaration of papal infallibility on the Catholic side, and the ordination of women on ours, are two obvious examples,” Anderson said.

Still, observers say the event in Augsburg will mark a true breakthrough. “This is the first time the Catholic church has ever entered into a joint declaration with any of the churches of the West,” Gros said. “

We’ve never tackled a theological issue like this that was so church-dividing. In that sense, we’re looking at a major achievement.”

Track said Ratzinger deserves much of the credit. “We had our doubts, but our experience was that he really did want to bring this to a good end,” Track said.



TERESA BENEDETTA
00lunedì 2 novembre 2009 12:07



Monday, Nov. 2
FEAST OF ALL SOULS
'Requiem aeternam dona eis, Domine'




No OR today.



The Vatican Press Office announced that ay 6 p.m. today, Feast of All Souls, Benedict XVI will be visiting
the Vatican Grottoes to pray at the tombs of his predecessors and for all the faithful departed.


TERESA BENEDETTA
00lunedì 2 novembre 2009 12:46





In praise of the medieval Christian thinkers

In his current catechetical cycle, Benedict XVI has introduced to the public the thought of the great
Christian thinkers who conserved and built on Europe's cultural patrimony in their search for God.
The theologian Pope sees them as models for theologians today.








OR illustrations of the last 3 papal catecheses. From left, Peter the Venerable; Cistercians listening to Bernard of Clairvaux (inllustrated the 10/28 catechesis); and funeral of Bernard of Clairvaux.


ROME, November 2, 2009 – At the general audience last Wednesday, Benedict XVI broke away from the pattern of the current cycle. He didn't discuss the figure of a Church Father or a great medieval Christian author, as he has done systematically for a long time. The previous Wednesday, for example, he talked about Saint Bernard of Clairvaux, and the Wednesday before that, about Peter the Venerable, the great abbot of Cluny.

No. This time, Papa Ratzinger's catechesis was a history lesson on theology. He dedicated it entirely to describing twelfth-century Latin theology, which blossomed in the abbeys and cathedrals, and would produce its ripest fruit in the following century, in Saint Thomas Aquinas and Saint Bonaventure of Bagnoregio.

In practice, the written outline of the papal catecheses is prepared by trusted experts with competence in a particular field. Benedict XVI sees the text in advance and enhances it, prunes it, supplements it. In short, he makes it his own. And when he finally reads it to the faithful, he often departs from it even further, improvising. Last winter, www.chiesa reprinted the five catecheses that the Pope dedicated to Saint Augustine, emphasizing the many passages in which he departed from the written text.

The main expert in this area is Inos Biffi, a medieval theology scholar of rare profundity and with a clear writing style, as can be seen in his imposing bibliography (all his books are being published, in magnificent editions, by Jaca Books).

With him, Benedict XVI is less likely to depart from the written text. The impression is that there is a strong harmony between the Pope and this collaborator, both in thought and in manner of expression.

In the catechesis last Wednesday on the blossoming of theology in the twelfth century, one citation is particularly revealing - a book by a Benedictine scholar of the past century, Jean Leclercq, dedicated to medieval monastic theology and entitled L’amour des lettres et le désir de Dieu [Love of learning and the Desire for God].


Benedict XVI at the College des Bernardins. Inset: Leclercq's book has been re-issued with the Pope's lectio magistralis as a Preface.

This book is a favorite of Ratzinger the theologian. As Pope, he cited it in one of the most important speeches of his pontificate, delivered on September 12, 2008, at the Collège des Bernardins in Paris, and addressed to the world of culture.

The greatness of medieval monastic theology, as interpretated by Leclercq, Biffi, and Ratzinger, lies in the connection it makes between the search for God and the study of the word, of language, of literature. The search for God and the culture of the word are one and the same, not only in theology but also in spiritual elevation. And they are at the foundation of European civilization.

But alongside monastic theology, scholastic theology also blossomed in the twelfth century, in the cathedral schools. With a powerful emphasis on reason, on fruitful dialogue between "fides et ratio," between faith and reason.

With this lesson on grand medieval theology, it is as if Benedict XVI - being the Pope theologian that he is - wants to draw the guidelines for the theology of today.

[Magister then provides a translation of the Oct. 28, 2009, catechesis - previously translated and posted on this thread in the preceding page.]


TERESA BENEDETTA
00lunedì 2 novembre 2009 14:11



Here's a thoughtful commentary from a Philadelphia lawyer who is not a habitual religious commentator!


Pope Benedict is putting
the Church on track towards unity

By JAMES G. WILES

Sunday, November 01, 2009


PHILADELPHIA - By coincidence, when word came of Pope Benedict’s initiative towards the Anglicans, I was re-reading Father Basset’s history of the English Jesuits.

The day before, I had viewed "A Man for All Seasons" and recalled the paintings in the London Oratory. One of my prized possessions is a beautifully printed account of the English martyrs of the Order of the Knights of St. John of Jerusalem Hospitaler, a gift of Professor William Tighe of Muhlenberg University. When I took my wife to Ireland for the first time in 1994, we spent more time wandering through ruined abbeys than we did in the pubs.

For someone with that kind of personal background, it was impossible not to think of Psalm 126: “When the Lord turned against the captivity of Sion, then were we like unto them that dream. Then was our mouth filled with laughter.” The music of Thomas Tallis and William Byrd played in my head.

Like the falling of the Berlin Wall in 1989, the possibility that the Catholic church of the English might finally come home to Rome in my lifetime was paralyzing.

I was struck by the notion that, like the Soviets and their allies who’d sought to kill Pope John Paul II, instead had seen their Communist empire collapse around them, the shades of Thomas Cromwell and Henry VIII might now be watching from hell as the Archbishop of Canterbury sat with the Cardinal Archbishop of Westminster and listened to His Eminence announce the Holy See’s terms upon which Anglicans could return en masse to the Catholic fold. Somewhere, William Shakespeare, that recusant Catholic, was smiling.

The Holy Father’s Apostolic Constitution was not, the archbishops agreed, an act of papal aggression. It was, instead, an ecumenical gesture. Like the same Pope’s attempted reconciliation with the breakaway Society of Pope Pius X, it was an act of charity.

It was impossible to keep a straight face.

This is an earthquake. For two reasons:

First, this is Pope Benedict’s latest initiative in what is now clearly a papal policy of trying to rally the vibrant, sacramental Christian churches around the Papacy in response to the collapse of the other mainline Christian churches and the oncoming threat of jihadi Islam, especially in Europe.

As such, by offering concessions in exchange for lost sheep returning to the Church and the Sacraments, the Holy Father is seeking to build up a new Christendom and to gather in the still-faithful remnants of the collapsed Protestant Churches – hierarchy, clergy and laity together.

The intended symbols of this new, united Christendom, in my estimation, will be the Papacy and the Mass, including the newly revived Extraordinary Rite of the Mass, which now under Benedict’s motu proprio, is required to be the liturgy celebrated at all international gatherings. [Well, not really. He wants Latin to be used for Masses with international audiences, but not the extraordinary form necessarily.]

It may be a century before our descendants know if this papal policy is a success. However, the dead end of the Reformation is now apparent for all to see in the spectacle of the American Episcopal Church and the disappearance of the Anglican Church in the United Kingdom.

The break from Rome and fidelity to Scripture and the Sacraments has led precisely nowhere.

There is, thus, every reason for Pope Benedict to seek to sweep together the embers and blow hard upon them. It appears that that’s exactly what he is doing. As with the Easter fire, it will be for later Popes to build this small blaze into a full blown conflagration.

The second possibility is more elusive because we haven’t yet seen the text of the Apostolic Constitution.

Will the new structures contemplated by the Pope and his men establish a precedent for the Orthodox, Lutheran and other Christian churches which have the Mass, are hierarchically-based and sacramentally-centered, to become “sister churches” to Rome? [It doesn't seem so. As an Anglican prelate-turned-Catholic observed, the returning Anglican communities will not be a 'Catholic Church of the Anglican rite', which is the Uniate formula.]

In the Uniate Churches, for instance, Eastern Rite Catholics retain their liturgies, vestments, art, liturgical languages and music, church structures and titles. Yet, some of their patriarchs are also members of the Sacred College of Cardinals.

The answer is that it’s simply too early to tell. A precedent may not even be what is intended.

In the meantime, a trajectory has been established toward unity. And the talking heads of five years ago have been proven wrong.

This 82-year-old piano-playing Bavarian is not who they thought he was. The man who was called Pope John Paul II’s Rottweiler, the feared head of the Holy Office, the “German Shepherd” who, as a teenager, “saw the gates of hell open” and who, as Pope, adopted the name of the Apostle of Europe who had established the monastic system to convert the barbarian invaders and restore Christian civilization to Europe, turns out, instead, to be a uniter.

Indeed, Benedict VII promises to become as central a figure in Christendom as Pope Pius X. May he be as successful.


A light has cut through the darkness and we have something to celebrate. As they come in, whether en masse or one-by-one, let us welcome our Anglican brothers. And let us learn from them, too.



And the drumroll goes on for the Pope of Christian Unity. This was yesterday's pastoral note for All Saints' Day from the pastor of the church I have attended for Sunday Mass since it started last January 4 to offer the Missa Cantata of the Extraordinary Form at 9 a.m. Sunday mornings. As luck would have it, he is one of the more famous Anglican priests turned Catholic.



From the Pastor
Fr. George Rutler
Nov. 1, 2009


The expression "a living saint" can be misleading. Certainly, we have encountered people in our own lives who fit that description, as best as we can judge. The Holy Church makes the final decision about saints. We celebrate them especially on All Saints’ Day, and on All Souls’ Day, we pray for our loved ones who are drawing more closely into the aura of holiness.

The saints on the calendar are only the tip of the iceberg, and most of the saints who have ever existed are known to God alone. Perhaps churches should have a shrine to "The Unknown Saint" quite as we have a Tomb of the Unknown Soldier. All Saints’ Day is rather like that.

My point, though, is that there is no such thing as a dead saint. [good point] There are saints alive now, and there are saints who have physically died, but all are alive in Christ and they are "busy" in heaven, to use a temporal metaphor.

Some saints capture the popular imagination more in one generation than in another. For instance, St. Simon Stylites was admired in Syria in the fifth century for spending most of his life seated on top of a pillar. That is not a useful model for our day, although some may still remember Flagpole Kelly, and not long ago thousands of New Yorkers went to watch a man spend a week on top of a column up the street in Bryant Park.

Millions are drawn to Padre Pio, and some are compelled by an unmeasured fascination with his miraculous spiritual gifts, which were blessings indeed, rather than emulating his heroic humility and discipline.

There remains an astonishing cult of St. Thérèse of Lisieux. She was almost the reverse of St. Pio: totally unknown in her earthly lifetime, and accomplishing nothing conspicuous to her contemporaries. She would have remained such had not her spiritual writings been discovered and published.

Perhaps she fascinates precisely because in just barely 24 years on earth, she did the most ordinary things with most extraordinary joy. Whenever her relics are taken on pilgrimage to foreign lands (not to mention the one that was taken on a space shuttle), hundreds of thousands pour out to pray by them. This happened most recently in England, where the media were confounded by the huge crowds.

Concurrent with that phenomenon, there were astonishing developments in long-moribund Christian life there, not least of which was the announcement of the first papal state visit to Britain and the expected beatification of John Henry Newman, who predicted a "Second Spring" of Faith in England.

Then came news of an Apostolic Constitution, which will provide a unique canonical structure to welcome those desiring union with the Catholic Church.

Pope Benedict XVI, who well deserves the title "The Pope of Unity," has shown the power of the intercessions of the saints.

TERESA BENEDETTA
00lunedì 2 novembre 2009 22:29





At the tomb of John Paul II.


Pope Benedict prays at the Vatican Grottoes
for predecessors and the faithful departed

Translated from
the Italian service of


Nov. 3, 2009


When the Church commemorated all the faithful departed yesterday, Pope Benedict XVI renewed a traditional ceremony at the Vatican Grottoes where many of his predecessors, starting with the Apostle Peter himself, are buried.

Descending to the grottoes below St, Peter's Basilica, the Pope offered an intense and solemn prayer:

"In these Vatican Grottoes, let us entrust to the mercy of the Father those who are buried here and await the resurrection of the body, particularly Pope John Paul II and the other Supreme Pontiffs who carried out their service as Pastors of the Universal Church, that they may be participants in the eternal liturgy of heaven".

During the prayer service, a passage was read from the Letter of St. Paul to the Philippians in which the Apostle of the Gentiles exhorts Christians to await the coming of the Savior who will transfigure our poor mortal bodies in order to unite us to his glory.

In his prayer for all the faithful departed, the Pope had a special thought for those who were victims of every form of violence, with the hope that their sacrifices may hasten the coming of an era of brotherhood and peace.

TERESA BENEDETTA
00martedì 3 novembre 2009 12:57



Tuesday, Nov. 3

ST. MARTIN DE PORRES (Peru, 1579-1639)
Dominican brother, 'Saint of the Broom'
Born to a Spanish father and black Panamanian
mother, he spent most of his life in medical
apostolate to the poor. Mystic and miracle maker
even in life. Friend to St. Rose of Lima.
Beatified 1867, canonized 1962.




OR for 11/2-11/3/09:

Illustration: The glory of Paradise, 15th-cent folio, Valenciennes, Bibliotheque Municipale.
At the Sunday Angelus, Benedict XVI speaks of the Feasts of All Saints and All Souls:
'An open way towards the Kingdom of life and peace'
He also recalls the 10th anniversary of a historic joint declaration by Catholics and Lutherans
on the doctrine of justification. Other Page 1 stories: No respite in terrorism in Pakistan;
in Afghanistan, Hamid Karzai's reelection is proclaimed after his rival rejects a runoff.




No events scheduled for the Holy Father today.


A news conference was held by Archbishop Antonio Maria Veglio, president of the Pontifical Council
for the Pastoral Care of Migrants and Itinerant Workers on the VI World Congress on such pastoral care
to take place at the Vatican Nov. 9-12, on the theme "A pastoral response to the phenomenon of
migration in the time of globalization".

TERESA BENEDETTA
00martedì 3 novembre 2009 20:06





Papa Ratzinger to pay homage
to the Pope who named him cardinal

by ITALIA BRONTESI
Translated from

Nov. 1, 2009




BRESCIA - Pope Benedict XVI's visit to Brescia was originally intended to take place in late 2008, the 30th anniversary of the death of Pope Paul VI. But the papal schedule could not accommodate it till this year, and so the Bavarian Pope will be in Brescia on November 9, in the footsteps of the Pope who was born Giovanni Battista Montini in the suburb of Concesio.

The visit will be a total of ten hours from the time he arrives by helicopter at the military airbase of Ghedi at 9:30 a.m. till he returns to Rome.

His first stop from the airport will Be Botticina Sera, where he will venerate the remains of St. Arcangelo Tadini, who founded the Congregation of Worker Sisters in the early 20th century and was canonized last April by Benedict XVI himself.

A 10:15, he will arrive at the Cathedral of Brescia where he will celebrate Mass at the Piazza Paolo VI facing the church, which can accommodate 12,000. He will also lead the recital of the Angelus after the Mass.



He will then have lunch and a brief midday rest at the Centro Pastorale Paolo VI, before leaving in the afternoon for Concesio, Paul VI's birthplace. he will be travelling the 40 kilometers distance from the city in the Popemobile.

In Concesio, he will visit the home where Papa Montini was born and the church where he was baptized, then proceed to the Istituto Paolo VI where he will inaugurate the new headquarters - the immediate occasion for this visit.

The Institute is a center of study and research on the works and writings of Paul VI. The Pope will also preside at the awarding of the sixth Paul VI International Prize which is being awarded this year to Sources Chretiennes, the editorial series founded in 1942 by French theologians Henri de Lubac and Jean Danielou, which has been dedicated to the recovery of early Christian texts, especially those of the Fathers of the Church, and today comprises some 350 volumes.


Photos show, clockwise from top left, aerial view of the Montini property; the street entrance to the home; the dining room; the bedroom where the future Pope was born; and the house seen from the inner courtyard.

The Montini family home is located next to the modern complex of the Institute. Some rooms have been kept as they were at the time of the future Pope's birth, including the Empire-style bedroom in which his mother Giuditta delivered.

Cardinal Joseph Ratzinger was in Brescia in March 1986 when he gave a lecture on 'Theology and the Church' at a conference sponsored by Communio, the international theological journal founded by a group of former Vatican II theologians including Hans Urs von Balthasar and Joseph Ratzinger. Twenty-three years later, he will be back as Pope.

"The significance of the visit is clear," said Mons Luciano Monari, Bishop of Brescia, at a news conference on Saturday, with the mayor of Brescia, Adriano Paroli, and the president of the province, Daniele Molgora.

"Thirty-one years have passed since the death of Paul VI. This visit is basically a homage to him, a remembrance of his pontificate, of the Second Vatican Council, and Benedict XVI's own links with the late Pope", who had named in March 1977 Joseph Ratzinger, then a university professor, to be Archbishop of Munich-Freising, and then less than two months later, made him a cardinal.



"The choice of theologian Ratzinger would seem to have been a strategic decision by Paul VI", said Mons. Monari, "to have someone in the Church hierarchy who could represent the Council in a fully informed and balanced manner, a theologian who was known to be open-minded as well as well-rooted in the Christian tradition".

The Bishop also said that the visit serves "to highlight the
communion between the Church of Rome and the Brescian church, and to reflect together on the mission of the Church".

"The Magisterium of Benedict XVI," he continued, "is very much aware of modernity, to the life of man in the contemporary world, and in this perspective, holds up to our sight the fundamental values of the faith and of the Christian tradition, the values that man should have, and the collaboration between faith and reason. Whoever cares about human destiny needs to reflect on these."



When Cardinal Ratzinger
came to Brescia in 1986

by Fr. Antonio Maria Sicari, OCD
Translated from



I was the editor of the Italian edition of the international Catholic magazine Communio from 1981 to 1990. To facilitate my work, the editorial headquarters was moved to Brescia, into the Catmelite convent of St. Peter in Castello.

It was at that time that we decided to invite Cardinal Joseph Ratzinger to Brescia, in order to give a public lecture that would relaunch the ideals of Communio, so dear to him since the magazine was founded.

He was a guest at the convent, where we spent the morning hours together and had a festive lunch along with some lay faithful who had been invited. I remember that we were all pleasantly surprised by his simplicity and gracious courtesy.

And so, on the afternoon of March 22, 1986, more than 2,000 people were able to hear him at the beautiful Vanvitelliano Hall of the Palazzo Loggia, where he delivered a long and rather demanding lecture on "Theology and the Church".

To present him to the public, all I needed to do was to recall that he had written in his famous 'Introduction to Christianity': "The Church does not make its maximum presence felt where it is organizing, reforming itself, reacting and setting course; but it is best felt in those who believe in all simplicity, receiving the gift of faith which becomes the source of life for them."

I knew that the concept of 'believing in all simplicity' was particularly dear to him, because he had stated many times: "The Christian believer is a simple person - and bishops should safeguard the faith of these people from the power of the intellectuals".

Thus did the Cardinal himself perceive and live his difficult mission in Rome to "guard the doctrine of the faith and its practices throughout the Catholic world".

At that time, the bookstores did not yet offer all those 'investigations' and 'analyses' of Jesus Christ to which we have by now become weary of their 'all-knowing' presumptuousness.

In his Brescia lecture, the cardinal already warned: "Every discourse on Jesus which claims to be purely empirical (one could say 'purely historical') remains stuck in a decidedly absurd tangle of misunderstandings".

The concatenation of his thoughts followed each other with fascinating rhythm:

"A Church without theology becomes impoverished and blind; and a theology without a Church dissolves in arbitrariness".

"Since there is no theology without faith, there can be no theology without conversion."

"Theology becomes more possible, as faith itself becomes truly an experience."

"The connection between theology and holiness is supported by the testimony of history."

The cardinal's words descended calm and decisive on the congregation, as his lecture, in an increasingly persuasive manner, showed him to be a theologian enamored with Christ who could say with St. Paul, "I, but no longer I!"

He concluded his leacture with an image that was not without tenderness, commenting on an ancient Roman bas relief, in which a small but courageous white puppy (representing theology, or the true theologian) defends the Lamb from the attack of a lion ('pure reason, untrammelled and despotic').

More than 23 years have passed since then. And shortly, robed in white and with the name of Benedict XVI, he will return among us, to this city already so rich with memories of Paul VI, in order to give comfort once more to "the faith of the 'little folk' and the 'simple faithful'.

He is coming back to remind everyone this time, not just theologians, that the Christian is himself, and happily so, when "he does not pretend to make it on his own but allows himself to receive what he most needs".


The diocesan press office for the visit has made available the Cardinal's lecture - 10 pages of closely written typescript - on "Theology adn the Church", which I hope to be able to translate before Sunday, Unfortunately, no photos of the 1986 event have been made available.

TERESA BENEDETTA
00mercoledì 4 novembre 2009 11:12



Wednesday, Nov. 4

ST. CARLO BORROMEO (Italy, 1538-1584)
Cardinal, Archbishop of Milan, Church Reformer
Nephew of Pope Pius IV, he was named cardinal
when he was only 22, but his abilities were
evident, and he set about to carry out Church
reforms at the start of the Counter-Reformation.
Active in the Council of Trent, he was responsible
for much of the Tridentine Catechism. He served
the poor directly during a plague and died young.
He was canonized in 1610.




OR today.



No Papal story on Page 1. Inside, a brief item on the observance of All Souls Day in the Vatican Grottoes led by the Holy Father, and
a long interview with the Bishop of Brescia on the ties between Benedict XVI and Paul VI, to whom the Holy Father pays homage in
his visit to the late Pope's hometown on Sunday. Page 1 stories: Last offer to Iran in international attempts to regulate its nuclear
program; President Obama calls on reelected Afghan President Karzai to start a new phase; a report on growing emigration patterns;
and new violence in the Congo's North Kivu.




THE POPE'S DAY
General Audience today - The Holy Father contrasted 'theology of the heart" to 'theology of reason' as
embodied by St. Bernard of Clairvaux and the scholastic monk Abelard.


NB: I have to be out from 6 a.m. today so I will not be able to post anything for the next several hours.



TERESA BENEDETTA
00mercoledì 4 novembre 2009 20:20







GENERAL AUDIENCE TODAY



Continuing with his catechesis on the development of theology in the High Middle Ages, Pope Benedict XVI devoted his discourse at the General Audience today to a comparison between 'theology of heart' and 'theology of reason', as exemplified by Bernard of Clairvaux and Abelard of Paris.

Here is how the Holy Father synthesized it in English:

Today we continue our comparison of the monastic and scholastic approaches to theology which we began last week, by looking again at Saint Bernard of Clairvaux, this time in comparison with Abelard.

Both of them considered theology as "faith seeking understanding"; but whereas Bernard placed the accent on "faith", Abelard emphasized "understanding".

Bernard, for whom the aim of theology was to have a living experience of God, cautioned against intellectual pride which makes us think we can grasp fully the mysteries of faith.

Abelard, who strove to apply the insights of philosophy to theology, saw in other religions the seeds of an openness to Christ.

The respective approaches of Bernard and Abelard — one a "theology of the heart" and the other a "theology of reason" — were not without tension. They therefore illustrate the importance of healthy theological discussion and humble obedience to ecclesial authority.

Theology must respect the principles it receives from revelation as it uses philosophy to interpret them. Whenever a theological dispute arises, everyone, and in a particular way the Magisterium, has a responsibility to safeguard the integrity of the faith.

As we strive to deepen our understanding of the Gospel, may God strengthen us to extol its truth in charity.






Here is a translation of the Holy Father's full catechesis:




BERNARD AND ABELARD:
Theology of the heart
vs theology of reason


In the last catechesis, I presented the principal characteristics of monastic theology and scholastic theology in the 12th century, which we could call, in a certain sense, 'theology of the heart' and 'theology of reason', respectively.

There arose an ample and sometimes heated debate between the representsatives of one and the other theological current, symbolically represented by the controversy between St. Bernard of Clairvaux and Abelard.

To understand this confrontation between the two great teachers, it will help to remember that theology is the search for a rational comprehension, to the extent is is possible, of the mysteries of Christian revelation, believed through faith: Fides quaerens intellectum – faith seeks intelligibility - to use a traditional
definition that is concise and effective.

Now, while St. Bernard, typical representative of monastic theology, stressed the first part of the definition, namely fides, faith, Abelard, who was a scholastic, insisted on the second part, namely, on intellectus, understanding through reason.

For Bernard, faith itself is endowed with an intimate certainty, based on the testimony of Scripture and the teachings of the Fathers of the Church. Moreover, faith is reinforced by the testimony of the saints and by the inspiration of the Holy Spirit into the soul of individual believers.

In case of doubts and ambiguity, faith is protected and illuminated by the exercise of ecclesial Magisterium. Thus, Bernard found it difficult to agree with Abelard, and more generally, with those who would subject the truths of the faith to the critical examination of reason.

In his view, such an examination carried a grave danger, namely, intellectualism, the relativization of truth, placing the very truth of the faith under discussion. Bernard saw in such a procedure a daring drive which could lead to unscrupulousness, fruit of the arrogance of human intelligence that would claim to 'capture' the msytery of God.

In one of his letters, he wrote sorrowfully: "Human ingenuity is making itself the master of everything, leaving nothing to faith. It confronts that which is above it, it scrutinizes that which is superior, and that which it finds itself unable to follow, it considers null, and refuses to believe it" (Epistola CLXXXVIII,1: PL 182, I, 353).

For Bernard, theology had only one purpose: to promote the living intimate experience of God. Theology thus helps to love God ever more and even better, as expressed in the title of his tract on the duty to love God (De diligendo Deo).

Along this way, there are several steps, which Bernard describes in depth, culminating when the soul of the believer finds itself inebriated on the peaks of love. The human soul can reach this mystical union with the divine Word while still on earth, a union that the Dottor Mellifluus describes as 'spiritual wedding'.

The divine Word visits the soul, eliminates its last resistances, illumines, inflames and transforms it. In such a mystical union, the soul experiences a great serenity and tenderness, and sings to her Spouse a hymn of joy.

As I recalled in the catechesis dedicated to the life and doctrine of St. Bernard, theology for him could only nourish itself in contemplative prayer - in other words, by the affective union of heart and mind with God.

Abelard - who, among other things, had introduced the term 'theology' in the sense that we understand it today - had a different perspective. Born in Brittany, in France, this famous 12th century teacher was gifted with a lively intelligence, and his vocation was study.

He occupied himself with philosophy first, and then applied the results he acquired from that discipline to theology, which he taught in the must cultured city of his time, Paris, and subsequently, in the monasteries where he lived.

He was a brilliant orator: his classes were followed by crowds of students. A religious spirit but an unsettled personality, his life was rich with dramatic episodes: he questioned his own teachers, and he had a son by Heloise, a cultured and intelligent woman.

He often engaged in polemics with his fellow theologians, and even underwent ecclesiastical condemnation, alghough he died in full communion with the Church, to whose authority he submitted himself in the spirit of faith.

St. Bernard himself contributed to the condemnation of some doctrines of Abelard in the provincial Synod of Sens in 1140, in which he even sought the intervention of Pope Innocent II. The abbot of Clairvaux questioned, as we recalled, Abelard's too intellectualistic method which, in his eyes, reduced the faith to a simple opinion detached from revealed Truth.

Bernard's fears were not unfounded and were in fact shared by other great thinkers of the time. In effect, excessive use of philosophy rendered Abelard's doctrine of the Trinity dangerously fragile, and thus, too, his idea of God.

In the moral field, his teaching was not devoid of ambiguity: He insisted on considering the intention of the subject as the only basis for describing goodness or evil in moral acts, thus ignoring the objective significance and moral value of actions - a dangerous subjectivism.

This, as we know, is an aspect that is very actual in our time, in which culture often seems to be marked by a growing tendency to ethical relativism: only my ego decides what is good for me, at any time.

Nonetheless, we must not forget the great merits of Abelard, who had many disciples and definitely contributed to the development of scholastic theology that was destined to express itself in a more mature and fecund manner in the next century.

Nor must we undervalue some of his intuitions as, for example, when he stated that in the non-Christian religious traditions, there already is a preparation to welcome Christ, the divine Word.

What then can we today learn from the confrontation - often in heated tones - between Bernard and Abelard, and in general, between monastic theology and scholastic theology?

Above all, I think that it shows the usefulness and the need for a healthy theological discussion within the Church, especially when the
questions to be discussed have not been defined in the Magisterium, which nonetheless, remains an unavoidable reference point.

St. Bernard - and even Abelard himself - always unhesitatingly recognized the authority of the Magisterium. Moreover, the condemnations undergone by the latter remind us that in the theological field, there should be an equilibrium between what we might call the architectonic principles given to us by Revelation and which therefore retain priority importance, and the interpretative principles suggested by philosophy, namely, by reason, which have an important function but merely as tools.

When such an equilibrium between architecture and tools is not observed, theological reflection risks being spoiled by errors, and it then falls to the Magisterium to exercise that necessary service to truth which is proper to it.

Besides, we must point out that among the reasons that led Bernard to range himself with those against Abelard and to solicit the intervention of the Magisterium, was his concern to safeguard simple and humble believers, who must be defended when they are in danger of being confused or misled by theological opinions that are too personal or by unscrupulous theological arguments which could undermine their faith.

I wish to recall, finally, that the theological confrontation between Bernard and Abelard ended with full reconciliation between the two, thanks to the mediation of a mutual friend, the Abbot of Cluny, Peter the Venerable, about whom I spoke in a recent catechesis.

Abelard showed humility in acknowledging his errors and Bernard showed great benevolence. In both of them, what prevailed was that which must be taken to heart when a theological controversy is born - namely, to safeguard the faith of the Church and allow truth in charity to triumph.

May this be the attitude today of those who dispute within the Church, who must always have the search for Truth as their goal.


The Holy Father is obviously addressing the Lefebvrians as well as dissident Catholic theologians with this catechesis, while reiterating his own guiding principle as theologian, archbishop, Prefect of the CDF and Pope - to safeguard the faith in behalf of the simple folk who believe primarily and implicitly on faith alone.


The Holy Father, who is often at the receiving end of 'wind effects', reacts with sympathetic amusement to a bishop's cap landing at his feet.






Sidelights at the GA today
Translated from
the 11/5/09 issue of






Leaders of various religions in Sri Lanka presented a joint statement expressing their desire for peace in their country to Pope Benedict XVI.

"With particular emphasis on the situation of refugees and necessary economic assistance" after more than three decades of civil war, according to Mons. Albert Malcolm Ranjith, Archbishop of Colombo, who is accompanying the delegation on a European tour to focus international attention on the plight of the victims of the long war.

The delegation met yesterday with Cardinal Tarcisio Bertone. Secretary of state. They are scheduled to visit European Union headquarters in Brussels, and the foreign ministries in Paris and London.

***

At the end of the General Audience today, a Nigerian girl recently liberated from the slavery of prostitution presented the Pope with stories of pain and hope of "the poor, the disabled, lonely and desperate persons" who together give life to the Comunità Giovanni XXIII.

Two years since the death of the community's founder, Don Oreste Benzi, "three thousand of us have come to testify that our work of charity is all done in the heart of the Church," said the group's leader, Giovanni Paolo Ramonda.

***

And it was to tell the Pope about their own work of charity "realized in justice and with scientific competence" that officials of the Oasi Federico came from Calabria, southern Italy.

They have set up a Benedict XVI Center to educate disabled young people to be productive, using innovative methods of instruction.

"We offered this pioneering center as a gift to the Pope and have invited him to visit us," said Matilde Leonardi, who heads the Center's scientific committee.

***

The ecumenical activity of the St. Clement Center in Kiev, capital of the Ukraine, was described to the Pope by its director Konstantin Sigoc and Fr. Filaret Egorov from the Moscow Patriarchate. They said the center "promotes a Christian cultural project that is tailored for the reality of a post-Communist nation".

***

The mayor of Bucharest, Romania, assured the Pope that his administration was working to preserve a Catholic cathedral that is threatened by the construction of a new skyscrapter.

***

Also present at today's audience were the mayor and parish priest of the Pope's birthplace, Marktl am Inn.

TERESA BENEDETTA
00giovedì 5 novembre 2009 12:38



Thursday, Nov. 5

VENERABLE SOLANUS CASEY (USA, 1870-1957)
Capuchin Priest, Candidate for Beatification
The first US-born man to be named Venerable, Fr. Casey
was the son of Irish immigrants who did several odd
jobs before he entered high school at age 21. Ordained
a Capuchin at age 33, he was not allowed to preach or
hear confessions because of a poor academic record at
the seminary. In 1924, he became porter-receptionist
at St. Bonaventure monastery in Chicago until he died,
distinguishing himself by his great faith, humility, and
role as spiritual counselor and intercessor. He was
declared Venerable in 1995 by John Paul II.




OR today.

At the General Audience, the Pope discusses the controversy between St. Bernard and Abelard and calls for
Healthy theological discussion within the Church
Other Page 1 stories: An editorial commentary on a European court ruling that the presence of the Cross in Italian public schoolrooms
is a human rights violation; Cardinal Bertone deplores the ruling; and in Tehran, police disperse protestors recalling the 30th anniversary
of the Iranian takeover of the US embassy which resulted in 53 Americans being held hostage for 444 days by Islamist militants.
The inside pages contain two articles on St. Carlo Borromeo on the 400th anniversary year of his canonization - a homily by the Archbishop
of Milan on the importance of priestly celibacy, and an article by Christian art expert Timothy Verdon on a Milan exhibit of paintings
illustrating the life of the saint, whose liturgical feast the Church commemorated yesterday.

NB: Page 1 reproduces a cartoon in the Nov. 3 issue of Corriere della Sera showing Christ saying "Once again, they have voted for Barabbas'.




THE POPE'S DAY

The Holy Father presided today at a Mass in St. Peter's Basilica to commemorate the cardinals and bishops
who died in the past 12 months.

****

A news conference was held at the Vatican Press Office on the coming Nov. 21 meeting of Pope Benedict XVI
with artists from around the world at the Sistine Chapel.

TERESA BENEDETTA
00giovedì 5 novembre 2009 13:48



The European court ruling this week declaring the presence of the Cross in Italian schoolrooms as a violation of human rights is not directly related to the Holy Father, but it is such a landmark event in the de jure secularization of Europe - against which Benedict XVI has been the most persistent paladin for decades - that I am posting here the L'Osservatore Romano commentary on it. I first posted news of the ruling - and the complete English text of the court's announcement - in the ISSUES thread on Tuesday, and the first Vatican reaction in the CHURCH&VATICAN thread.






The Crucifix, the judges
and Natalia Ginzburg

by Giuseppe Fiorentino and Francesco M. Valiante
Translated from
the 11/05/09 issue of




The judgment issued yesterday by the European Court of Human Rights in Strasbourg - which would prohibit the display of the Cross in Italian schoolrooms because it would violate the right of parents to educate their children according to their convictions as well as the right of children to religious freedom - has struck the symbol that most represents the great tradition, not simply religious, of the European continent.

"The Crucifix does not generate any discrimination. Say no more! It is the image of the Christian revolution which spread throughout the world the idea of equality among all men which had been absent until then".

That was written by Natalia Ginzburg [1916-1991, Italian Jewish novelist] on March 22, 1988, in the pages of L'Unita, the newspaper founded by Antonio Gramsci as the organ of the Italian Communist Party.

The words of the writer, from a distance of 20 years, express a sentiment that continues to be widely shared in Italy, made evident by the many reactions to the judgment of the court in Strasbourg.

While the Italian government has said that it will appeal the judgment, the political world has almost unanimously condemned the lack of common sense shown by the court, in pointing out that the secularity of institutions is something other than negating the role of Christianity in European history.

"Surprise and sorrow" were expressed by the press director of the Holy See, Fr. Federico Lombardi, in a statement first transmitted on Vatican Radio and on state TV's TG-1.

"It is a serious matter," he said, "to emarginate from the world of education a fundamental symbol of the importance of religious values in Italian history and culture."

He continued: "It also is surprising that a European court is intervening so heavily in a matter that is deeply tied to the historic, cultural and spiritual identity of the Italian people. It is not the way to make the idea of Europe [as a political entity] more attractive and shared, an idea that Italians have always supported from the very beginning".

It is sad that it is being considered a sign of division, exclusion or limitation of freedom. That is not what it is and that is not the common feeling of our people."

The Italian bishops' conference (CEI) denounced the court's 'biased and ideological view', saying the decision "ignores the multiple meanings of the Cross, which is not only a religious symbol but also a cultural sign".

it must be remembered that in Italy, the Council of State declared legitimate in 2006 all norms that provide for the display of the Crucifix in Italian schoolrooms, saying it did not represent discrimination against non-believers because "it represents values which are civically relevant and more important, values which underlie and inspire our constitutional order".

In effect, the judgment by the Strasbourg court, which claims to protect all human rights, places into question the roots on which those same rights were based, denying the importance of the role of religion - of Christianity, in particular - in the construction of European identity and in affirming the centrality of man in society.

Seen another way, the decision of the seven judges in Strasbourg seems to be inspired by an idea of state secularity which would marginalize the contribution of religion to public life.

One can thus foresee a not-too-distant future with a public environment devoid of any religious and cultural reference for fear of offending someone's sensibility.

In fact, it is not in the negation but in the acceptance and respect for diverse identities that one defends the idea of a secular State and one can favor integration among various cultures.

"The Cross represents everyone," wrote Ginzburg, because "before Christ, no one had ever said that all men are equal, and brothers, rich and poor, believers and non-believers, Jews and Gentiles, black and white."


The newspaper also carried a brief reaction from Cardinal Bertone:

Cardinal Bertone:
'A true loss'

Translated from
the 11/05/09 issue of




Rome, Nov, 4 - "This Europe of the third millennium leaves us only with the pumpkins of Halloween and would take away our dearest symbols".

This was the comment of Cardinal Tarcisio Bertone, Vatican Secretary of State, on the ruling from the Strasbourg court on the presence of the Cross in Italian schoolrooms.

"This is truly a loss. We should strive with all our powers to conserve the symbols of our faith for believers as well as non-believers," he continued. [The statement does not make sense. In declaring it 'a true loss', he seems to be accepting it as immutable fact - and how does one conserve 'the symbols of our faith' even for non-believers?]

After expressing 'appreciation' for the initiative of the Italian government, which announced it would take action against the decision, the cardinal said the Cross "is a symbol of universal love, a sign of acceptance and not of exclusion".

"I have to question whether this judgment is a sign of reasonableness at all," he concluded.

[Rather weak words for a first reaction from the #2 man at the Vatican!]

Avvenire has a good roundup of reactions, which I will post when translated, but first, Reuters has a wrap-up in English:



Italy and Vatican in uproar
over court crucifix ruling

By Philip Pullella



ROME, Nov. 4 (Reuters) – The European Court of Human Rights ruled on Tuesday that crucifixes should be removed from Italian classrooms, prompting Vatican anger and sparking uproar in Italy, where such icons are embedded in the national psyche.

"The ruling of the European court was received in the Vatican with shock and sadness," said Vatican spokesman Father Federico Lombardi, adding that it was "wrong and myopic" to try to exclude a symbol of charity from education.

The ruling by the court in Strasbourg, which Italy said it would appeal, said crucifixes on school walls -- a common sight that is part of every Italian's life -- could disturb children who were not Christians.

Italy has been in the throes of national debate on how to deal with a growing population of immigrants, mostly Muslims, and the court sentence is likely to become another battle cry for the center-right government's policy to restrict newcomers.

"This is an abhorrent ruling," said Rocco Buttiglione, a former culture minister who helped write papal encyclicals.

"It must be rejected with firmness. Italy has its culture, its traditions and its history. Those who come among us must understand and accept this culture and this history," he said.

The Vatican spokesman said it was sad that the crucifix could be considered a symbol of division and said religion offered a vital contribution to the moral formation of people.

Members of Prime Minister Silvio Berlusconi's government bristled, weighing in with words such as "shameful," "offensive," "absurd," "unacceptable," and "pagan."

Foreign Minister Franco Frattini said the court had dealt a "mortal blow to a Europe of values and rights," adding that it was a bad precedent for other countries.

Condemnation crossed party lines. Paola Binetti, a Catholic in the opposition Democratic Party, the successor of what was once the West's largest communist party, said: "In Italy, the crucifix is a specific sign of our tradition."

The case was brought by an Italian national, Soile Lautsi, who complained that her children had to attend a public school in northern Italy which had crucifixes in every room.

Education Minister Mariastella Gelmini said crucifixes on the walls of tens of thousands of classrooms "do not mean adherence to Catholicism" but are a symbol of Italy's heritage.

"The history of Italy is marked by symbols and if we erase symbols we erase part of ourselves," Gelmini said.

Lautsi, the woman who filed the suit, said crucifixes on walls ran counter to her right to give her children a secular education and the Strasbourg-based court ruled in her favor.

"The presence of the crucifix ... could be encouraging for religious pupils, but also disturbing for pupils who practiced other religions or were atheists, particularly if they belonged to religious minorities," the court said in a written ruling.

"The State (must) refrain from imposing beliefs in premises where individuals were dependent on it," it added, saying the aim of public education was "to foster critical thinking."

At least one Muslim girl disagreed with the court.

"If the crucifix is there and I am a Muslim I will continue to respect my religion. Jesus in the classroom doesn't bother me," Zenat, a 14-year-old girl of Egyptian origin, told Reuters Television.

Two Italian laws dating from the 1920s, when the Fascists were in power, state that schools must display crucifixes. [These norms were upheld as recently as 2006 by the Italian Coucnil of State.]

Alessandra Mussolini, granddaughter of Fascist dictator Benito Mussolini, said rulings such as that by the court were leading to "a Europe without an identity."

Only a handful of politicians defended the court, including some members of the Democratic Party, as well as members of the communist party and atheist groups.


The story does not include the reaction from Prime Minister Silvio Berlusconi, who said the decision was "absolutely unexpected, unforeseen and unacceptable".

Berlusconi continued: "It is one of thoser decisions that maes one doubt if there is any common sense in Europe... Italy is a country where we cannot possibly say we are not Christian".
[From the Avvenire report].

P.S. Sorry... It tiruns out Reuters filed a separate story that leads off with Berlusconi's reaction.


Berlusconi says crucifix ruling
denies Europe's roots

By Stephen Brown


ROME, Nov. 4 (Reuters) - Italy's Silvio Berlusconi said on Wednesday a European Court of Human Rights ruling that called for crucifixes to be removed from Italian classrooms was a nonsensical attempt to deny Europe's Christian roots.

The Roman Catholic country has reacted with outrage to Tuesday's ruling from Strasbourg that the ubiquitous crucifixes on walls in Italian schools could disturb children who were not Christian.

The conservative prime minister, who draws much of his support from the Roman Catholic majority, told a television show the ruling was an attempt to "deny Europe's Christian roots. This is not acceptable for us Italians."

Berlusconi pointed out that Italy has so many churches that "you only have to walk 200 meters forwards, backwards, to the right or to the left, and you find a symbol of Christianity."

"This is one of those decisions that often make us doubt Europe's good sense," said the prime minister, confirming that Italy intended to appeal against the ruling once his cabinet has studied it at its weekly meeting on Friday.

The Vatican expressed "shock and sadness" at the court ruling, which was condemned across the ideological divide in a rare moment of unity among Italian politicians. Only some on the far left and atheist groups backed the ruling.

Mayors all over the country vowed to defy the ruling and there were angry reactions from Catholic strongholds abroad such as Poland. Thousands of people protested on social networking sites on the Internet.

"Europe in the third millennium is leaving us only Halloween pumpkins while depriving us of our most beloved symbols," said Vatican number two, Cardinal Tarcisio Bertone.

Italy has been in the throes of debate on how to deal with a growing population of immigrants, mostly Muslims, and the ruling could become another battle cry for the government's policy drive to crack down on new arrivals.

Mara Bizzotto, a European parliamentarian for Berlusconi's anti-immigrant coalition partner, the Northern League, asked why the European court had taken action against the crucifix but did not ban Muslim symbols such as "veils, burqas and niqabs."



As I posted in the CHURCH&VATICAN thread yesterday, the absurdity and sheer ignorance of the Strasbourg court's ruling on the Cross was pointed out by Massimo Introvigne who says the original complainant, an Italian lady married to a Finn, should, by her own logic, go home to Finland and demand that her adopted country change its flag - I did the research to show how many countries in Europe have the cross as the main feature of their respective national flags:

Left photo, flag of Finland. In fact, the Nordic cross is the characteristic of all five Scandinavian flags.
Right photo, from left: Finland, Iceland, Norway, Sweden, Denmark.


Other European flags with the cross: From left, Greece, the UK, Georgia, Slovakia, and Switzerland.


And what if some nut now lodges a suit with the Strasbourg court to question the crosses on all these flags? Will that court then compel them to revoke part of their national history and replace their flags???? This is absolute lunacy.

What the Strasbourg court demonstrates - besides its anti-Christian bigotry and bookish literalness in interpreting human rights - is ignorance of human history, in which after the circle, the cross has been one of the most universal signs even in pre-Christian cultures. Just consider the Egyptian ankh or even the Celtic cross!


TERESA BENEDETTA
00giovedì 5 novembre 2009 17:36



COMMEMORATIVE MASS FOR
CARDINALS & BISHOPS
DECEASED IN THE PAST YEAR

Translated from
the 11/6/09 issue of




At 11:40 on Thusrday morning, Pope Benedict XVI presided at a Mass celebrated at the Altar of Peter's Chair in the Vatican Basilica to commemorate the cardinals and bishops who have died in the past year.

"Faithful servants, whom the master, returning from a wedding, found wakeful and vigilant."

With these words taken from the Gospel of Luke, Benedict XVI remembered the deceased prelates during the concelebrated Mass of homage.

Seven cardinals died between Dec. 12, 2008, and July 17, 2009 - Avery Dulles, Pio Laghi, Stéphanos ii Ghattas, Stephen Kim Sou-Hwan, Paul Joseph Pham Ðình Tung, Umberto Betti and Jean Margéot. One hundred archbishops and bishops died from October 22, 2008 to October 26, 2009.

Prayers were also offered for the intentions of the Pope and for the pastors of the Church.

Concelebrating with the Pope at the Altar of Peter's Chair were 34 cvardinals, including Cardinals Tarcisio Bertone, Secretary of State, and Angelo Sodano, dean of the College of Cardinals. Also present were priests and prelates from the Roman Curia.

Sitting with the diplomatic corps to the Holy See were Archbishops Dominique Mamberti and Fernando Filoni, deputy Secretaries of State for external relations and for internal affairs, respectively; along with Monsignors Ettore Balestrero, undersecretary to Mamberti; Fptunatus Nwachukwu, chief of protocol at State; and Peter Brian Wells, senior counselor and undersecretary to Filoni.

The Pope processed into the Basilica with Archbishop James Harvey, Prefect of the Pontifical Household; Mons. Félix del Blanco Prieto, Almoner; Mons. Paolo De Nicolò, regent to Mons Harvey; and teh Pope's two private secretaries, Monsignors Georg Gänswein and Alfred Xuereb.

The liturgical music was provided by the choir of the Cappella Giulia.









Will post homily when translated.

TERESA BENEDETTA
00giovedì 5 novembre 2009 18:12



Pope's Anglican offer accepted
by UK wing of the Traditional Anglican Communion


Nov. 5, 2009


The UK wing of the Traditional Anglican Communion – a group of rebel traditionalists who have left official Anglicanism – has voted to accept Pope Benedict XVI’s offer of a Personal Ordinariate. The TAC has only a few small communities in Britain, but the Pope will be pleased by this development.

Hat-tip to Fr Tim Finigan, who says on his blog:

“I hear a lot of sceptical comments about the Holy Father’s offer of Personal Ordinariates, with the conventional wisdom being that it will not really attract many people. So it is good to hear news of twenty or so parish communities that will be interested.

"The TAC asked for the provision in the first place so it is to be expected that they would be first off the mark; but I think that there may well be plenty more to follow in due course.”

Here are more details, from the Signum blog:


The Traditional Anglican Communion in the UK voted last Thursday (October 29) to request that they form part of the proposed Ordinariate in the UK.

During the Forward in Faith conference Archbishop Hepworth of the TAC had stated that the motion would be placed before the Synod of the Traditional Anglican Church in the UK (and other Synods of the TAC) that the Apostolic Constitution of Benedict XVI be accepted and that its immediate implementation be requested.

The website of the TAC in the UK is now reporting that the following resolution was passed:

That this Assembly, representing the Traditional Anglican Communion in Great Britain, offers its joyful thanks to Pope Benedict XVI for his forthcoming Apostolic Constitution allowing the corporate reunion of Anglicans with the Holy See, and requests the Primate and College of Bishops of the Traditional Anglican Communion to take the steps necessary to implement this Constitution.

That this Assembly is of the respectful opinion that Bishop Robert Mercer CR might be considered for the position of Ordinary in Great Britain.


This is not unexpected as the TAC was the group that had approached Rome and Archbishop Hepworth had publicly stated that the offer of the “ordinariates” exceeded their expectations.

The TAC in the UK numbers about twenty parishes (they also have one in France). Some of these parishes would be more accurately described as mass centres rather than parishes in the full sense of the word.

This is good news as it is the first indication that the Pope’s offer is being accepted.


I’m sure readers will be lining up in the comments section to point out that the TAC is an insignificant body in Great Britain, though its supporters worldwide run into the hundreds of thousands. Also, I’d be very surprised if a TAC bishop were to be made the Ordinary for England and Wales.

But perhaps the group might be granted its own Ordinariate; until the Constitution is published we really don’t have enough information to speculate. Still, as I say, the Vatican will be pleased by this news.



TERESA BENEDETTA
00giovedì 5 novembre 2009 18:22



I have not seen any other news report about this, not even in the Italian media... It was in yesterday's Daily Mail, but I did not get to see it till just now.



Pope invites Tony Blair to Vatican summit
on Church role in politics

By Nick Pisa

Nov. 4, 2009


Catholic convert Tony Blair is among several world leaders being invited to attend a top level summit with Pope Benedict XVI to discuss the role of the Church in politics.

The two-day summit will be held at the Vatican and will include other Catholic politicians from all over the world, including German chancellor Angela Merkel, U.S. Vice President Joe Biden, former Spanish PM Jose Maria Aznar, and Italian Prime Minister Silvio Berlusconi.

Church officials have been quietly working on the conference, which will be called 'Witnesses of Christ in the Political Community', for several months.

Items to be discussed include the family, right to life, Christian roots, education and bio-ethics.

Vatican sources said that Pope Benedict XVI was becoming 'increasingly concerned' at how Christian values were being eroded because of various world governments introducing legislation against Catholic teaching.

During his time in office Mr Blair chose to remain a member of the Church of England after spin doctor Alistair Campbell famously warned him: 'We don't do religion.'

Some Labour policies were at odds with the Catholic Church and Mr Blair even incurred the wrath of the late Pope John Paul II by refusing to back down over the 2003 invasion of Iraq.

The former Prime Minister famously converted to Catholicism after he left Downing Street in 2007.

He has met current Pope Benedict XVI and he has also set up The Tony Blair Faith Foundation. Two months ago he told the Communion and Liberation Committee in Rimini, Italy, that switching to Catholicism was like 'coming home' and is now 'where my heart is.'

Vatican sources said the timing of the meeting would be pushed forward to early next year given the decision earlier this week by the European Court of Human Rights that Italy should remove crucifixes from classrooms.

A senior Vatican official said: 'There is growing alarm within the Vatican and especially the Holy Father that not enough prominence is being given to basic Christian and family values by governments.

'This has been further increased by this week's ruling by the European Court of Human rights and the display of crucifixes in Italian classrooms - it is outrageous that such an institution could interfere in the cultural heritage of Italy in such a way.'

The landmark decision caused outrage amongst Italian politicians and was also slammed by the Vatican who described it as 'wrong, short sighted and regretful.'


TERESA BENEDETTA
00giovedì 5 novembre 2009 23:47



Vatican says 262 artists have accepted
invitation to Nov. 21 meeting with the Pope

By Cindy Wooden



VATICAN CITY, Nov. 5 (CNS) -- More than 260 painters, sculptors, dancers, actors, playwrights, musicians, architects and other artists have accepted a Vatican invitation to meet Nov. 21 with Pope Benedict XVI.

The gathering under Michelangelo's frescoes in the Sistine Chapel will bring the artists together to mark the 10th anniversary of Pope John Paul II's letter to artists and the 45th anniversary of Pope Paul VI's meeting with artists.

With the help of an international committee, the Vatican chose 500 artists from around the world to invite to the gathering. The invitations were based on leadership in their fields and not on their religious backgrounds, said Archbishop Gianfranco Ravasi, president of the Pontifical Council for Culture.

Because of scheduling conflicts, travel and the fact that the Vatican is not offering any type of compensation for their time, the vast majority of those who accepted the invitation are Italian, the archbishop said.

At a press conference Nov. 5, the council said it had received confirmation of participation by 262 artists. They included: Indian sculptor Anish Kapoor; U.S. installation artist John David Mooney; Iraqi architect Zaha Hadid; French writer and actress Florence Delay; Irish poet Ciaran O'Coigligh; U.S. video artist Bill Viola; Canadian pianist Angela Hewitt; Italian tenor Andrea Bocelli; U.S. actor F. Murray Abraham; and Algerian film director Rachid Benhadj.

Archbishop Ravasi said that while some of the invitees had not replied as of Nov. 5, all of those who sent regrets explained they did so because of previous engagements and not for ideological reasons.

The archbishop said he had high hopes that Bono, the lead singer of U2, would be able to make the audience, but the Irish musician said previous commitments would prevent his attendance.



The artists will be given a tour of the Vatican Museums' gallery of modern religious art Nov. 20. Afterward, they will be able to socialize with each other at a reception in the museums sponsored by the Italian beverage company Martini & Rossi, said Msgr. Pasquale Iacobone, a staff member of the council.

The meeting with the Pope Nov. 21 will take place in the Sistine Chapel and will begin with a "musical interlude": the performance by the Sistine Chapel choir of a motet by the 16th-century composer Giovanni Pierluigi da Palestrina, Msgr. Iacobone said.

Pope Benedict will address the artists and will listen with them to another Palestrina motet, he said.

After the Pope leaves, he said, the artists will return to the Vatican Museums for another reception and Archbishop Ravasi will personally give each artist a gift from the Pope: a medal coined especially for the occasion.


The Church proposes dialog
with contemporary artists

Translated from
the 11/6/09 issue of




On tHE tenth anniversary of John Paul II's letter to artists and the 45th anniversary of Paul VI's meeting with artists, Benedict XVI will renew the Church's offer to dialog with the world of art.


Individual photos, from left: Mons. Ravasi, Mons. Iacobone, and Director Paolucci.

The contents and reasons for the initiative, which will take place in teh Sistine Chapel, were presented Thursday morning, Nov. 5, at the Vatican Press Office by Archbishop Gianfranco Ravasi, president of the Pontifical Council for Culture; Prof. Antonio Paolucci, director of the Vatican Museums; and Mons. Pasquale Iacobone, official responsible for the art-and-faith department of the Council for Culture.

In this second news briefing on the event - the first was on Sept. 11 - a list of more than 250 names were released who have said they will be at the event. Some 500 invitations had been sent to artists in five categories - painting and sculpture; architecture; literature and poetry; music and song; cinema, theater, dance and photography.

"They belong to all the arts," Mons. Ravasi said, "and include non-Catholics, although Catholic artists will be substantially represented." He made clear that the invitations do not include any subsidies.

The meeting is intended to revew the friendship and dialog between the Church and artists in the hope of inspiring new occasions to collaborate.

It will be a start, Mons. Ravasi said, "a seed, a moment representing the desire of the Church for a productive dialog with the world of art, that must necessarily develop in stages adn through various modalities, including through national or territorial institutions".

Mons. Ravasi spoke of the evident 'divorce' that occurred in time between the Church - which after promoting the great artistic revolutions in the past, "appears to have settled with commonplaces or even noble artisanship" - and contemporary artists, many of whom are "more attracted to self-referential experimentation and provocative works". Thus, he said, the need to "find a meeting ground for dialog".

Mons. Iacobone described the organizational work for this event.

"Before the summer, we sent out 500 invitations to artists in five continents, who were selected by a committee on the basis of the individual artist's prestige, professional excellence and particular interests. The present list represents those who answered positively. Notwithstanding the short notice, the acceptances have been more than we expected."

The program for the invitees will start on Friday, Nov, 20. when they will be formally welcomed at the Vatican, who will then visit the Vatican Museums' collection of modern and contemporary art which had been started by Paul VI.

Museums director Paolucci said, "The situation faced by Benedict XVI goes back to the middle of the 20th century, to tha great intellectual that Paul VI was, someone who did not hesitate to expose himself personally to seek out a new rapprochement with the world of art."

"On May 7, 1964," Paolucci recalled, "he met with artists of his time at the Sistine Chapel, as Benedict XVI will do on Nov. 21".

Mons Ravasi will deliver opening remarks, followed by a reading of exceprts from John Paul II's letter to artists om April 1999 and then Pope Benedict's address. The Sistine Chapel choir will perform motets by Palestrina.

Afterwards, the guests will attend a reception at which they will each be given a commemorative medallion minted for the occasion.

After the new briefing on the Sistien Chapel event, Mons. Ravasi also answered questions about the European court tuling against the display of the Cross in Italian schoolrooms.

"I hope that this will reconsidered because it concerns one of the great symbols of Western culture," he said, and referred to the Nov. 3 L'Osservatore Romano article in its Nov. 4 issue, citing the Italian novelist Natalia Ginsburg defense of the Cross as a univeral symbol, printed in the Communist newspaper in 1991.


TERESA BENEDETTA
00venerdì 6 novembre 2009 09:49




On the Pope's coming visit
to Rome's Jewish quarter



On January 17, 2010, Pope Benedict XVI will visit the Synagogue of Rome, to meet with the Jewish Community for the 21st Day for Reflection and Progress of Dialogue Between Catholics and Jews, and the feast of “Lead Mo'ed.” Both observances coincide on the same day in 2010.

Known among Italian Jews as the Feast of the 'Mo'ed di Piombo', it commemorates a miraculous event of 1793 when the Jews of Rome escaped an attack by Roman anti-Semites thanks to a sudden storm which doused the fires that had been ignited against the gates of the Jewish ghetto.

"Ghetto", a word which has come to mean either an ethnic enclave or zone where poor people are confined, is of Italian origin.

"Burghetto" - "little town" - was the word used to describe the neighborhoods where Jews were confined by law in medieval Italy. In Venice the island once known as Spina Lunga has become known as La Giudecca [the Jewry], which was also given to the Cannaregio area where where Venetian Jews were warlier confined by law and custom. Today, Giudecca is the term generally used for Jewish neighborhoods throughout Italy.


Photos of the Jewish Ghetto in Rome.


In the Italian magazine Panorama this week, a brief item:


Pope will also remember
Jews deported from Rome

by Ignacio Ingrao



The German Pope will pay homage to Roman Jews who were deported during World War II.

Before going to the Great Synagogue of Rome on January 17, the Pope will make a stop at Largo XVI Ottobre 1943, from where a thousand Jews were sent to Auschwitz.

Unlike John Paul II, whose 1986 visit to the Rome Synaoguge was the first ever by a Pope, Benedict XVI will first walk through the Jewish Ghetto, passing through the Piazza delle Cinque Scole and the Portico d'Ottavia, before proceeding to the Synagogue.


Left, Portico d'Ottavia; right, Piazza delle Cinque Scole.

TERESA BENEDETTA
00venerdì 6 novembre 2009 14:06



Friday. Nov. 6

ST. NICHOLAS TAVELIC & COMPANIONS (d Jerusalem 1391)
Franciscan missionaries and Martyrs
The Croatian saint was beheaded along with Deodat of Rodez,
Petere of Narbonne, and Stephen of Cuneo, after going up to
the Muslim Qadi at the Omar Mosque, and preached the Gospel
to him, then refused to retract their statement. They came
to Jerusalem in 1384 as missionaries for the Franciscan
Custody of the Holy Land, established in 1335. Canonized in
1970, they are among 158 Franciscans martyred there since
that time.



OR today.

Two papal stories in this issue are referred to on Page 1 - the Mass offered by the Holy Father yesterday for the cardinals
and bishops who died in the past 12 months, and the news briefing on his meeting with some 260 artists at the Sistine Chapel
on Nov. 21. Other Page 1 stories: The UN recalls and relocates some of its offices in Afghanistan as Taliban threats worsen;
new international concerns over Iran which is stepping up its uranium enrichment; critical monsoon flooding in Vietnam; European
central bank follows the US Federal Reserve in keeping interest rates unchanged.




THE POPE'S DAY

The Holy Father met with

- H.E. Nursultan Nazarbayev, President of the Republic of Kazakhstan, with his delegation

- Bishops of Brazil (South Sector I), on ad limina visit

And this afternoon with

- Cardinal William Joseph Levada, Prefect of the Congregation for the Doctrine of the Faith (weekly meeting)

- Cardinal Walter Kasper, President of the Pontifical Council for Promoting Christian Unity.


TERESA BENEDETTA
00venerdì 6 novembre 2009 15:53




Appeal for a more authentic
Catholic sacred art



A number of prominent Italian Catholic artists and intellectuals have launched a multi-media campaign soliciting supporters for an appeal they have drawn up addressed to the Holy Father for "a return to authentically Catholic sacred art'.

The initiative comes as a prelude to Pope Benedict XVI's meeting with artists on Nov. 21.


The 15-page appeal may be downloaded on PDF from
www.box.net/shared/506119iz60

It is summarized in a letter that the original signatories have sent to Italian newspapers, translated below:



Dear Editor,

The initiative of an 'appeal' to the Holy Father for a return to an authentically Catholic sacred art comes from a group of theologians, philosophers, artists, architects and intellectuals. Moved by pure spiritual and cultural exigency, they decided to pool together their ideas for a heartfelt appeal to Pope Benedict XVI.

The appeal confronts the actual decadent state of the principal sacred arts, starting with the architectonic structures which should host these arts and favor their development.

Church architecture is not the only aspect but it is the natural vessel containing all the arts intended to promote the liturgy: from painting to sculpture, from mosaics to stained glass, from woodwork to metalwork, to the purest and most evanescent of sacred arts - music.

The conditions today of such arts can be observed completely independent of one's own beliefs and specific tastes. Unfortunately, the problem is in the hands of church sponsors who seem to have renounced their role of promoting Catholic sacred art worthy of the name, but instead relying on current fads and the personal idiosyncrasies of artists and architects.

That is why we are asking the Supreme Pontiff, without in anyway wishing to orient his thinking as inspired by the Holy Spirit, nor even to suggest single-minded ways for renewing Catholic sacred art.

Our intention is to bear witness to the Holy Father of the profound uneasiness felt in common by so many Catholic faithful - both lay and clerical - and lovers of beauty, which in art is the expression of divine Truth.

At the same time, the appeal identifies some fundamental premises for overcoming the present crisis and to correctly innovate sacred art and architecture, so that even in their continuity with modernity, they may be capable of undertaking a new course in full adherence to the bimillenary Magisterium of the Church.

The appeal has been signed initially by members of the promotional committee which includes the following:

- Leonardo Allodi (Professor of the sociology of cultural processes, University of Bologna)
- Paul Badde (Journalist, Die Welt)
- Stefano Borselli (Editor, Il Covile)
- Carlo Fabrizio Carli (Art critic)
- Stefano Chiappalone (Historian)
- Francesco Colafemmina (Classical philologist)
- Giannicola D’Amico (Musicologist and Conservatory professor)
- Pietro De Marco (Professor of the sociology of religions, University of Florence)
- Antonio Donadei (Professor of geometric disciplines in artistic instruction)
- Maria Teresita Ferrari (Painter and hagiographer)
- Giovanni Gandolfo Lambruschini (Editorial director, Maranatha.it)
- Paolo Gandolfo Lambruschini (Editorial director, Maranatha.it)
- Manuel Maria Grillo (Editor, Edizioni Settecolori)
- Steen Heidemann (Architect, art historian, and entrepreneur)
- Anna Maria Kummer (Professor of French)
- Michele Loconsole (Theologian and essayist)
- Ciro Lomonte (Architect)
- Martin Mosebach (Writer)
- Sandro Magister (Vatican correspondent, L’Espresso)
- Enrico Maria Radaelli (Professor of aesthetic philosophy)
- Marco Respinti (Journalist)
- Nikos A. Salingaros (Urbanist, architect adn mathematician)
- Alessandro Sansoni (Historian)
- Guido Santoro (Architect)
- Steven J. Schloeder (Architect)
- Maurizio Serio (Political scientist)
- Ulf Silfverling (Executive editor, Katolsk Observatör)
- Duncan Stroik (University of Notre Dame School of Architecture)
- Cecilia Tagliabue (French scholar)
- Gabriele Tagliaventi (Laboratory of Architectural Design and Building Technology, University of Ferrara)

In addition, we have created a website in four languages (Italian, Spanish, French and English)
www.appelloalpapa.blogspot.com/.
with German and Swedish soon to be added, where interested persons may sign the appeal.

We thank you for the attention that you may wish to give to our initiative.

Cordially in Domino Jesu,

The Promotional Committee



The website, launched on Nov. 4, Feast of St. Carlo Borromeo (seen in the illustration);




Sandro Magister, who is on the Promotional Committee for the appeal, gives more information on his regular articel on the Church for L'Espresso:


'Most Holy Father,
in this era of irrational barbarism...'


An appeal to Benedict XVI "for the return to an authentically Catholic sacred art."
The main signatory is the great German writer Martin Mosebach.
Meawhile, the meeting between Nov. 21 the Pope and artists in the Sistine Chapel is drawing near.






ROME, November 5, 2009 – A few days before the meeting announced for November 21 between the Pope and artists in the Sistine Chapel, an appeal anticipating its principal motivation has already come to Benedict XVI's desk.

The appeal is "for the return to an authentically Catholic sacred art," and was signed not by artists, but by scholars and other figures who are passionately concerned, for various reasons, about the fate of Christian art.

Among all: Nikos Salingaros, Steven J. Schloeder, Steen Heidemann, Duncan G. Stroik, Pietro De Marco, Martin Mosebach, Enrico Maria Radaelli.

Mosebach is an established German writer whom Joseph Ratzinger knows well. His latest book: The heresy of formlessness: The Roman liturgy and its enemy" was published this year, including an Italian edition by Cantagalli.

It is a stunning apologia on behalf of great Christian art, and more than that, of the Catholic liturgy itself as art. With biting invective against the iconoclasm that reigns today within the Catholic Church itself.

Radaelli, a disciple of the great Catholic philosopher and philologist Romano Amerio, is a sophisticated scholar of theological aesthetics. His masterpiece Ingresso alla bellezza [Entryway to beauty], released in 2008, is a magnificent introduction into the mystery of God through his Imago, Christ: Beauty as the manifestation of Truth.

The appeal was also born from seminars held in recent months in the library of the Pontifical Commission for the Cultural Heritage of the Church, hosted by its vice-president, Benedictine abbot Michael J. Zielinski.

Participants in the meetings included Fr. Nicola Bux and Fr. Uwe Michael Lang, consultants for the office of papal liturgical celebrations. Fr. Lang is also an official at the Congregation for Divine Worship.

However, no clergyman or Vatican official figures among the promoters of the appeal, whose original signatories are all laymen of various competencies and professions.

After a brief introduction, the test unfolds in seven small chapters dedicated respectively to the causes of the current fracture between the Church and art, theological references, the commission, the artists, sacred space, sacred music, and the liturgy.

It ends with the appeal itself, which is formulated this way:

For all the reasons set out above, we are eager to receive from Your Holiness a fatherly listening and the merciful attention of the Vicar of Christ.

We beseech you, Holy Father, to read in our heartfelt appeal our most pressing concern for the appalling conditions of contemporary sacred art and sacred architecture, as well as a modest and most humble request for your help so that sacred art and architecture can once again be truly Catholic.

This, so that the faithful can again enjoy the sense of wonder and rejoice once again at the presence of the beauty in God's House.

This, so that the Church can be once more regain her rightful place, in this era of irrational, mundane and malforming barbarism, as a true and attentive promoter and custodian of an art that is both new and truly "original": an art that today as always flowers in every age of progress, which reflowers from its ancient roots and eternal origin, faithful to the most intimate sense of Beauty that shines in the Truth of Christ.



[Magister then gives the link to the website and the full text of the appeal].


Reconcilable differences:
The Church reaches out to modern arts

By Carol Glatz



VATICAN CITY, Nov. 6 (CNS) -- Once made in heaven, the marriage between art and the Church has long been on the skids.

"We are a bit like estranged relatives; there has been a divorce," said Archbishop Gianfranco Ravasi, president of the Pontifical Council for Culture.

Much of contemporary art walked away from art's traditional vocation of representing the intangible and the mysterious, as well as pointing the way toward the greater meaning of life and what is good and beautiful, he said during a Vatican press conference Nov. 5.

And the Church has spent the past century "very often contenting itself with imitating models from the past," rarely asking itself whether there were religious "styles that could be an expression of modern times," he added.

In an effort to "renew friendship and dialogue between the church and artists and to spark new opportunities for collaboration," he said, Pope Benedict XVI will be meeting more than 250 artists from around the world Nov. 21 inside one of the world's most stunning artistic treasures: the Sistine Chapel.

The Church's attempts to heal this rift with the world of modern arts span back to Pope Paul VI, who said the troubled relationship between the church and artists was based on misunderstandings and past restrictions on expression that had been removed.

Pope Paul loved art and saw an urgent need to encourage contemporary artists to reclaim their spiritual mission.

He held a landmark meeting with artists in the Sistine Chapel in 1964 and told them they were precious to the Church for their "preaching and rendering accessible and comprehensible -- or better still, moving -- the world of the spirit, of the invisible, of the ineffable, of God."

The Pope set up a collection of paintings, sculptures and graphic art to show how modern culture could still convey religious concepts. He inaugurated the Vatican's Collection of Modern Religious Art in 1973, which contains works by Henri Matisse, Pablo Picasso, Wassily Kandinsky and Edvard Munch.

Pope John Paul II, an accomplished actor, poet and playwright long before becoming a priest, eagerly continued Pope Paul's rapprochement.

He issued a papal letter to artists in 1999 in an effort to "consolidate a more constructive partnership between art and the church."

He sought to exalt artistic endeavors and urged artists and entertainers to steer clear of "empty glory or the craving for cheap popularity" or easy profit.

Artistic gatherings and events have been a common occurrence at the Vatican.

In the decades of Pope John Paul's pontificate, it was not unusual to see all sorts of popular art forms employed. In 2004, for example, Polish break dancers spun on their heads on the marble floors of the Vatican's sumptuous Clementine Hall to the Pope's apparent delight while music blared from a boombox.

Pope John Paul met with countless stars from the entertainment industry, and reminded them of their responsibility to be positive role models, "capable of inspiring trust, optimism and hope."

While Pope Benedict XVI is an avid pianist and has spoken numerous times about the importance of beauty and art, he tends to shy away from raucous encounters.

In fact, then-Cardinal Joseph Ratzinger wrote in 1998 that he had been skeptical of the idea of Pope John Paul sharing the stage in 1997 with a group of rock and pop stars that included Bob Dylan.

"They had a message that was completely different from the one the Pope was committed to," then-Cardinal Ratzinger wrote. He said he wondered whether "it was really right to let these types of 'prophets' intervene."

While it is not clear who made the decision, the Vatican discontinued its annual Christmas concert under Pope Benedict's watch after a 13-year run. [It was a pop concert, nothing more, and did not pretend to be anything but - so I don't know why it is being mentioned here in the same breath as sacred art - or at least, spiritually uplifting art - which is the art that is meant in the context of the Church reaching out to contemporary artists.]

The concert series, which featured well-known international stars each year, had been marred by a controversy in 2003 when the U.S. pop singer Lauryn Hill stunned the audience in 2003 by asking Church leaders to "repent" and speaking of the pain of those abused by priests. It was feared other artists might use their opportunity on a Vatican stage to promote their own personal agendas.

Instead Pope Benedict eagerly attends many of the classical concerts held in his honor.

He will even be featured on a new CD singing and reciting Marian hymns and prayers. The CD, called "Alma Mater," will be released worldwide Nov. 30 by Geffen Records. A similar CD of Pope John Paul reciting the rosary in Latin became an instant hit in 1994.

Pope Benedict has said the Church's ancient treasure of liturgical music should not be frozen in time, but should evolve with appropriate modern-day adaptations.

What is important is that it represents "holiness, true art and universality" and stirs the hearts of its listeners, letting them experience "the same intimacy of the life of God," he told staff and students of the Pontifical Institute of Sacred Music in 2007.

Pope Benedict has said art needs to help people see that authentic truth, beauty and goodness are always intertwined and needs to allow "the beauty of the love of God" to shine through.

The human spirit longs for authentic -- not superficial and fleeting -- beauty that is "in full harmony with the truth and goodness," he has said.

Archbishop Ravasi expanded on that notion at the Nov. 5 press conference when he said art has always had an ethical and transformative role.

He said the world needs artistic expression that lifts people above and beyond "the dust of our own existence and helps us live better."
{And Ms Glatz, one certainly cannot say that of pop concerts, even if they happen to be held at the Vatican!]

Questa è la versione 'lo-fi' del Forum Per visualizzare la versione completa clicca qui
Tutti gli orari sono GMT+01:00. Adesso sono le 21:52.
Copyright © 2000-2024 FFZ srl - www.freeforumzone.com