Mr. President,
Thank you for your gracious words of welcome on behalf of the people of the United States of America. I deeply appreciate your invitation to visit this great country. My visit coincides with an important moment in the life of the Catholic community in America: the celebration of the two-hundredth anniversary of the elevation of the country's first Diocese – Baltimore – to a metropolitan Archdiocese, and the establishment of the Sees of New York, Boston, Philadelphia and Louisville. Yet I am happy to be here as a guest of all Americans. I come as a friend, a preacher of the Gospel and one with great respect for this vast pluralistic society. America's Catholics have made, and continue to make, an excellent contribution to the life of their country. As I begin my visit, I trust that my presence will be a source of renewal and hope for the Church in the United States, and strengthen the resolve of Catholics to contribute ever more responsibly to the life of this nation, of which they are proud to be citizens.
From the dawn of the Republic, America's quest for freedom has been guided by the conviction that the principles governing political and social life are intimately linked to a moral order based on the dominion of God the Creator. The framers of this nation's founding documents drew upon this conviction when they proclaimed the "self-evident truth" that all men are created equal and endowed with inalienable rights grounded in the laws of nature and of nature's God. The course of American history demonstrates the difficulties, the struggles, and the great intellectual and moral resolve which were demanded to shape a society which faithfully embodied these noble principles. In that process, which forged the soul of the nation, religious beliefs were a constant inspiration and driving force, as for example in the struggle against slavery and in the civil rights movement. In our time too, particularly in moments of crisis, Americans continue to find their strength in a commitment to this patrimony of shared ideals and aspirations.
In the next few days, I look forward to meeting not only with America's Catholic community, but with other Christian communities and representatives of the many religious traditions present in this country. Historically, not only Catholics, but all believers have found here the freedom to worship God in accordance with the dictates of their conscience, while at the same time being accepted as part of a commonwealth in which each individual and group can make its voice heard. As the nation faces the increasingly complex political and ethical issues of our time, I am confident that the American people will find in their religious beliefs a precious source of insight and an inspiration to pursue reasoned, responsible and respectful dialogue in the effort to build a more humane and free society.
Freedom is not only a gift, but also a summons to personal responsibility. Americans know this from experience – almost every town in this country has its monuments honoring those who sacrificed their lives in defense of freedom, both at home and abroad. The preservation of freedom calls for the cultivation of virtue, self-discipline, sacrifice for the common good and a sense of responsibility towards the less fortunate. It also demands the courage to engage in civic life and to bring one's deepest beliefs and values to reasoned public debate. In a word, freedom is ever new. It is a challenge held out to each generation, and it must constantly be won over for the cause of good (cf. Spe Salvi, 24). Few have understood this as clearly as the late Pope John Paul II. In reflecting on the spiritual victory of freedom over totalitarianism in his native Poland and in eastern Europe, he reminded us that history shows, time and again, that "in a world without truth, freedom loses its foundation", and a democracy without values can lose its very soul (cf. Centesimus Annus, 46). Those prophetic words in some sense echo the conviction of President Washington, expressed in his Farewell Address, that religion and morality represent "indispensable supports" of political prosperity.
The Church, for her part, wishes to contribute to building a world ever more worthy of the human person, created in the image and likeness of God (cf. Gen 1:26-27). She is convinced that faith sheds new light on all things, and that the Gospel reveals the noble vocation and sublime destiny of every man and woman (cf. Gaudium et Spes, 10). Faith also gives us the strength to respond to our high calling, and the hope that inspires us to work for an ever more just and fraternal society. Democracy can only flourish, as your founding fathers realized, when political leaders and those whom they represent are guided by truth and bring the wisdom born of firm moral principle to decisions affecting the life and future of the nation.
For well over a century, the United States of America has played an important role in the international community. On Friday, God willing, I will have the honor of addressing the United Nations Organization, where I hope to encourage the efforts under way to make that institution an ever more effective voice for the legitimate aspirations of all the world's peoples. On this, the sixtieth anniversary of the Universal Declaration of Human Rights, the need for global solidarity is as urgent as ever, if all people are to live in a way worthy of their dignity – as brothers and sisters dwelling in the same house and around that table which God's bounty has set for all his children. America has traditionally shown herself generous in meeting immediate human needs, fostering development and offering relief to the victims of natural catastrophes. I am confident that this concern for the greater human family will continue to find expression in support for the patient efforts of international diplomacy to resolve conflicts and promote progress. In this way, coming generations will be able to live in a world where truth, freedom and justice can flourish – a world where the God-given dignity and rights of every man, woman and child are cherished, protected and effectively advanced.
Mr. President, dear friends: as I begin my visit to the United States, I express once more my gratitude for your invitation, my joy to be in your midst, and my fervent prayers that Almighty God will confirm this nation and its people in the ways of justice, prosperity and peace. God bless America!
(© MMVIII, CBS Broadcasting Inc. All Rights Reserved.)
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Wednesday, April 16, 2008
Friday, June 15, 2007
Today is not only the Solemnity of the Sacred Heart, but also the World Day of Prayer for Priests. The priest is more than just a social worker or a therapist. Above all, the priest is a doctor of souls, whose sole purpose is to work for the salvation of the people of God.The Roman Catholic Church has the sole privilege of possessing the four marks of the Church of God: One, Holy, Catholic, and Apostolic. Because of the connection to the apostles, the Roman Catholic Church still has a valid priesthood along with the Eastern Orthodox Church. No protestant church has a valid priesthood.
Jesus came to destroy sin, satan, and death. He gathered twelve disciples to replace the twelve tribes of Israel - forming a new covenant with His people. These twelve disciples were the only ones allowed to celebrate the Sacrifice of the Mass, instituted at the Last Supper. These twelve were the only ones given the power to forgive sins and celebrate the Eucharist, which is passed down only through the ordained priesthood (CCC 1411). The apostles - meaning those sent by Christ - were given the full power of authority by Christ: "Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." The sacred power of the priesthood is passed down at the ordination ceremony by the laying on of hands.
And at the Last Supper, Our Savior's words, "Take and eat, this is my body... take and drink this is my blood" (Matthew 26:26-28) truly transformed the bread and wine into His Body and Blood. In yet another act of humility, Christ gave Himself to us through this Sacrament - the Holy Eucharist. The apostles alone were given this power passed down through apostolic succession.
Our priests today have this same power to stand at the altar on account of their ordination. Our same priests have the power to forgive sins (John 20:21-23) and baptize (Matthew 28:19). Only the hands of the priest are consecrated to touch the Most Holy Eucharist; lay people should never touch the Eucharist. Only deacons and priests are truly allowed to touch the sacred vessels including the chalice and paten. Even though few parishes teach thus: servers, subdeacons, and even acolytes should only touch the sacred vessels using a chalice veil or a purificator.
Jesus Christ is the invisible head of the Church (CCC 792), but He chose to build His Church on St. Peter (CCC 552). And through the Church's history, priests have received the heavenly gift of ordination, mystically turning them into an "alter Christi". The priest stands in the person of Jesus Christ at the Mass and in ministering the Sacraments. In the "Catechism on the Priesthood" by St. John Vianney, St. John Vianney writes, "If I were to meet a priest and an angel, I should salute the priest before I saluted the angel. The latter is the friend of God; but the priest holds His place. Saint Teresa kissed the ground where a priest had passed." I highly recommend reading the Catechism on the Priesthood.
Of all the accounts of the Last Supper and the Institution of the Priesthood, which took place there, I am most fond of the account in The Dolorous Passion of Our Lord Jesus Christ. From pages 76-88, Blessed Anne Catherine Emmerich recounts a vision of the Institution of the Eucharist. In pages 89-93, she recounts the Institution of the Priesthood using holy oils. It is a wonderful section of the book to read - especially today.
The Theme for the World Day Of Prayer for the Santification of Priests (2007) (.pdf) is available on the Internet. To conclude, I ask my readers to pray for priests not only today but at least once a week, preferably on Thursday, the day that the priesthood began. Please also pray for more priests - more holy, traditional priests. Several prayers and a reflection are available at my post on the 44th World Day of Prayer for Vocations.
Friday, May 18, 2007
Catholic Exam Answers:
1. Who are the three persons of the Most Holy Trinity?
A.) The Father
B.) The Son
C.) The Holy Spirit
2. What Language was the Old Testament written in?
The entire Old Testament was written in classical Hebrew except for some brief portions, which were written in ancient Aramaic.
3. What Language was the New Testament written in?
The New Testament was probably written in Greek, though some may have first been written in ancient Aramaic.
4. Name the 12 fruits of the Holy Spirit.
A.) Charity G.) Patience
B.) Joy H.) Faithfulness
C.) Generosity I.) Chastity
D.) Peace J.) Kindness
E.) Gentleness K.) Goodness
F.) Self-Control L.) Modesty
5. Name the 7 gifts of the Holy Spirit
A.) Wisdom E.) Knowledge
B.) Understanding F.) Piety
C.) Counsel G.) Fear of the Lord
D.) Fortitude
6. What is the difference between Mortal and Venial sin?
Mortal sin must be of grave matter, full knowledge, and full consent. Venial sins are slight sins that do not break our friendship with God; although they injure it, they involve disobedience of the law of God in slight.
7. Recite the Our Father.
Our Father, who art in heaven, hallowed be thy name thy kingdom come, thy will be done, on earth as it is in heaven, give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation but deliver us from evil. Amen.
8. Recite the Hail Mary.
Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women, and blessed is the fruit of thy womb Jesus. Holy Mary, mother of God, pray for us sinners now, and at the hour of our death. Amen.
9. What are Christ's two natures?
A.) Human
B.) Divine
10. What is the Original sin?
It is a sin, which is contracted and not committed, a state and not an act. The sin that Adam committed, a consequence of this first sin, the hereditary stain with which we are born on account of our origin or descent from Adam.
11. How can it be washed away?
Baptism
12. In the Old Testament name one event, which symbolized baptism-freeing people.
Moses' crossing the Dead Sea, freeing the children of Abraham from the slavery of Pharaoh through the waters of the Red Sea to be an image of the people set free in baptism. Also, Noah being brought through the Great Flood symbolized baptism.
13. Name the Precepts of the church.
A.) You shall obtain mass on Sunday and Holydays of Obligation.
B.) You shall confess your sins at least once a year.
C.) You shall humbly receive your Creator in Holy Communion at least during Easter season.
D.) You shall keep holy the Holy days of Obligation.
E.) You shall observe the prescribed days of fasting and abstinence.
F.) You shall help to provide the needs of the church each to his own ability.
Obligation to observe the church regulations on marriage, a priest must officiate at their marriage, a Catholic who marries without observing the proper form is not eligible to receive Holy Communion.
14. What is the name given to the first 5 books of the Old Testament?
The Pentateuch
15. How did St. Paul convert to the faith?
On the road to Damascus at midday light shown down suddenly from heaven encompassing Saul; he heard Jesus Christ's voice: "Saul, Saul why perseatest thou me?" St. Paul was a man who hated Christ and all Christians until this encounter. Capitulated in front of the living God, Jesus told him to go into Damascus and there he would be told what to do. Paul became blind and did not eat or drink for 3 days. In Damascus the Lord sent a disciple called Anansas to him who restored his vision, filled him with the Holy Spirit, and baptized him after his conversion. (He then began to preach about Jesus in the synagogues, in Damascus, the Jews wanted to kill him but he escaped with the help of some Christians who lowered him in a basket from the top of the city wall.
16. Who were Abraham, Isaac, and Jacob?
They were known as the patriarchs, they are both the physical and spiritual ancestors of Judaism.
17. Who was Joseph from the book of Genesis?
Joseph was the son of Jacob (who was sold into slavery to the Egyptians by his brothers who were jealous of him.)
18. What is the difference between the Ascension and the Assumption?
Ascension - The elevation of Christ into heaven by his own power in the Presence of his disciples the 40th day after the resurrection.
Assumption - A religious act of the taking up of Mary into heaven.
19. How many days after his death did Christ rise?
3 Days (In the Jewish Tradition of counting days even part of a day counted as a day. Therefore, when Christ died on Good Friday that counted as a day even though He died in the afternoon. Saturday counted as the 2nd day. Sunday, even though Christ rose during the morning, still counts as a day because Christ was still in the tomb for part of the day).
20. How many days after the resurrection did He ascend?
40 Days
21. How many days after the Ascension did the Holy Spirit descend?
10 days
22. What is this day called?
Pentecost
23. In Genesis there were 2 trees name and describe both.
The tree of life - Ideas pleasing to God
The tree of Knowledge of good and evil - Ideas pleasing to oneself.
24. How many books are in the Protestant bible of the Old Testament? How Many additional in the Catholic bible?
The Protestant Bible - 66 Books
The Catholic Bible - 73 Books
25. What city was Christ born in?
Bethlehem
26. In what city did He die?
Jerusalem
27. What does the name Peter mean?
The Rock (in Greek)
28. To what country did Joseph and Mary take the infant Jesus to so that Herod could not kill him.
Egypt
29. In what city in Galilee did Jesus live most of His human life?
Nazareth
30. In what city did Christ die?
Jerusalem
31. What is Palm Sunday?
It is the beginning of Holy Week, Jesus' triumphant entry into Jerusalem on a donkey.
32. What is Good Friday?
The arrest, trial, crucifixion, death, and burial of Jesus Christ. The saddest
day of the year for the Church. It is a day of abstinence, fasting, and penance.
33. What is the name of the hill where Christ died?
The hill of Calvary in Jerusalem.
34. In what city did Jesus Christ perform His first public miracle?
Cana
35. From what building did Christ drive out the moneychangers?
The Temple
36. From what mount did Christ ascend into heaven and from what mount will He stand on the day of his return?
Mount of Olives
37. What was the name of the river in which Jesus Christ was baptized?
The Jordan River
38. Who baptized Jesus Christ?
St. John the Baptist
39. What is the purpose of a guardian angel?
To keep us from harm.
40. Can someone after they die become an angel? If not can they become a Saint?
A.) No
B.) Yes
41. What are angels?
An angel is a pure spirit created by God, employed by God as the minister of his will (messengers).
42. What are devils?
Evil spirits roam throughout the world seeking the ruin of souls.
43. If someone's body is still preserved years after death what are they known as?
Incorrupt - preserved from decomposition.
44. Was Jesus Christ forced to die?
No, He gave up his life freely for our salvation and the forgiveness of our sins.
45. Did Christ have to die for our salvation?
Yes
46. Who turned Christ into the Romans?
The high priests of the Sanhedrin
47. The Jews told Christ "We have no king but ___________________"
Caesar, who was the Emperor of Rome.
48. What 3 gifts did the 3 wise men bring?
A.) Gold
B.) Frankincense
C.) Myrrh
49. What is the feast celebrated on January 6th (the day the 3 wise men came to Christ)?
The Epiphany
50. Who is the most popular saint of all time?
Mary the Mother of God
51. Who is the most popular saint of modern times?
Saint Therese (the little flower)
52. What is the type of prayer called when you pray it nine days in a row?
Novena
53. Christ died on what day?
Good Friday
54. He rose on what day?
Easter Sunday
55. Name the 7 capital sins.
A.) Gluttony E.) Anger
B.) Greed F.) Pride
C.) Lust G.) Sloth
D.) Envy
56. Name the 10 Commandments?
1.) I am the Lord thy God thou shalt not have any strange gods before me
2.) Thou shalt not take the name of the Lord thy God in vain.
3.) Remember to keep the Sabbath day holy.
4.) Honor thy father and thy mother.
5.) Thou shalt not murder
6.) Thou shalt not commit adultery.
7.) Thou shalt not steal.
8.) Thou shalt not bear false witness against thy neighbor.
9.) Thou shalt not covet thy neighbor's wife.
10.) Thou shalt not covet thy neighbor's goods.
57. Who were the 10 Commandments presented to?
Moses
58. Moses parted what sea?
The Red Sea
59. True or False: Peter walked on Water?
True
60. How could he?
Jesus ordered him to walk on water.
61. True or False: Paul was one of the original disciples?
False
62. Name the 12 original disciples.
1.) Simon (Peter)
2.) Andrew his brother
3.) James son of Zebedee
4.) John his brother
5.) Philip
6.) Bartholomew
7.) Thomas
8.) Matthew
9.) James son of Alphaeus
10.)Thaddeus
11.)Simon the Zealot
12.)Judas of Iscariot
63. What disciple turned Christ into the Romans?
Judas of Iscariot
64. Under what Roman governor was Christ crucified?
Pontius Pilot
65. What was the place where Christ was arrested?
The Garden of Gethsemane
66. Money can be a false god: true or false?
True
67. What are the 4 gospels?
1.) Matthew
2.) Mark
3.) Luke
4.) John
68. When did Christ first institute the Eucharist?
At the Last Supper
69. The arrival of the wise men symbolized what?
The revealing of Jesus Christ to the whole world (Epiphany) marks the arrival of the three wise men at Jesus' birthplace. It symbolized the later acceptance of the Gentiles.
70. Recite a Glory be.
Glory be to the Father and to the Son and to the Holy Spirit as it was in the beginning and now and ever shall be world without end. Amen.
71. Who was Francis of Assisi?
He was the patron Saint of animals and ecology. A Roman Catholic Saint who took the gospel literally by following all Jesus said and did. He bore the stigmata two years before his death at the age of 44.
72. What two additional commandments did Christ mention in the New Testament?
1.) You shall love your God with all your heart and all your soul and all your mind.
2.) You shall love your neighbor as yourself ( that we love one another as Christ loves us.)
73. What does testament mean?
Covenant
74. Why are there four different gospels instead of one?
To give a more complete picture of Jesus Christ, in having 4 different and yet accurate accounts of Christ you have different aspects of his person and his mission.
75. The Old Testament mirrored the New Testament who symbolized Christ in the Old Testament? (Hint: King_________)
David
76. Name at least two prophets.
A.) Isaiah
B.) Elisha
C.) Jeremiah
77. What is a Martyr, and why are they symbolized in art?
A person who is put to death or endures suffering because of a belief, Principle or cause. Catholic artistic tradition assigns the saints particular symbols that reveal the saint's martyrdom, miracles or circumstances of their lives. Symbols serve in identifying the saints; for example, martyrs are frequently depicted with palms because of their purity. A saint's life and actions are symbols of spiritual ideas.
78. What does it take to be a Saint?
Proof of 1 miracle for beatification (level below a Saint), 2 more for Canonization. Good works, miracles not until 5 years after your death. A declaration by the Pope that a person a martyr practiced Christian Virtue to a heroic degree is in heaven and is worthy of honor. To be a saint simply means that the person is in Heaven. There are certainly millions of saints who have never been officially canonized.
79. Canonization is the term for what?
Declaring that someone is a saint in Heaven and worthy of veneration.
80. Most of the books of the bible were written by the end of what century?
1st, 4th and 5th century
81. Jesus tells us His church will be guided by what?
The Holy Spirit
82. True or False: tattoos are allowed ( Hint: Leviticus )
False - "Ye shall not make any cuttings in you flesh for the dead nor imprint any markings upon you. I am the Lord."
83. Is contraception, in vitro fertilization, and artificial insemination a sin?
Yes
84. The Great Flood lasted how many days?
150 Days
85. Did Noah first send out a raven or a dove?
Raven
86. What did God tell Noah the rainbow meant?
God told Noah the rainbow was a promise that never again would there be a flood to destroy the earth. The rainbow is a sign of that promise.
87. What is the name of the mount where the ark came to rest?
Mount Ararat
88. How many people were on Noah's ark during the flood?
Eight
89. What did God tell Noah the rainbow meant?
God told Noah the rainbow was a promise that never again would there be a flood to destroy the earth. The rainbow is a sign of that promise.
90. Who replaced Judas Iscariot?
Saint Matthias
91. At what place was Jesus Christ arrested?
The Garden of Gethsemane
92. Who wrote most of the Epistles of the New Testament?
Paul
93. True or False: there was a gospel of Mary and James, if yes were they ever part of the Bible?
Yes, No
94. What are the 7 corporal works of mercy?
1.) Feed the hungry
2.) Give drink to the thirsty
3.) Clothe the naked
4.) Shelter the homeless
5.) Comfort the imprisoned
6.) Visit the sick
7.) Bury the dead
95. Who were the 4 major prophets?
1.) Isaiah
2.) Ezekiel
3.) Jeremiah
4.) Daniel
96. Lent has three parts to prepare ourselves for Christ's Resurrection at Easter, what are they as stated in Matthew 6:1-6, 16-18.
1.) Beware of practicing your piety before men in order to be seen by them for then you will have no reward from your father who is in heaven.
2.) Thur, when you give alms sound no trumpet before you, as the hypocrites
Do in the synagogues and in the streets that they may be praised by man I say to you they have received their reward.
3.) But when you give alms, do not let your left hand know what your right hand is doing.
4.) So that your alms may be in secret and your Father who sees in secret will reward you.
5.) And when you pray you must not be like the hypocrites for they love to stand and pray in the synagogues and at the street corners that they may be seen by man truly I say to you they have received their reward.
6.) But when you pray go into your room and shut the door and pray to your Father who is in secret and your Father who sees in secret will reward you. And when you fast do not look dismal like the hypocrites for they disfigure their faces that their fasting may be seen by man. Truly I say to you they have received their reward. But when you fast anoint your head and wash your face. That your fasting may not be seen by man but by your Father who is in secret and your Father who sees in secret will reward you
97. What was the split between the Eastern Church and western church in 1054 called?
The Great Schism: it was the joint ex-communication of Cerularius and Humbert
98. What is Mary's promise to anyone who wears a brown Scapular?
Whoever dies wearing the scapular shall not suffer eternal fire.
99. What are the two parts of the Mass?
1.) The Liturgy of the Word (i.e. Mass of the Catechumens)
2.) The Liturgy of the Eucharist (i.e. Mass of the Faithful)
100. Recite the Nicene Creed.
We believe in on God, the Father almighty, Creator of Heaven and Earth, of all that is seen and unseen, we believe in one Lord Jesus Christ, the only son of God, eternally begotten of the Father, God from God, light from light, true God from true God, begotten not made one being with the Father, through him all things were made, for us and for our salvation he came down from Heaven by the power of the Holy Spirit, He became incarnate from the Virgin Mary and was made man, for our sake, he was crucified under Pontius Pilot, He suffered death and was buried, on the third day he rose Again in accordance with the scriptures, He ascended into Heaven and is seated at the right hand of the Father, He will come again in Glory to judge The living and the dead, and his kingdom will have no end, we believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, with the Father and the Son, He is worshipped and glorified, He has spoken through the prophets, we believe in one Holy Catholic and Apostolic church, we acknowledge one baptism for the forgiveness of sins, we look for the resurrection of the dead, and the life of the world to come, Amen.
101. Why do we genuflect?
To humble ourselves and show respect. We are to genuflect to the Tabernacle on the right knee. We are to genuflect to the pope, if we are in his presence, on the left knee.
102. Why do we make the sign of the cross upon entering the church (2 reasons)?
1.) As a reminder of Baptism
2.) Confession of faith, a mark of discipleship
103. What is the greatest Commandment?
Thou shall love the Lord thy God with all your heart, with all your soul, and all your mind.
104. The movement towards unity of all Christians is called?
Ecumenism: There can be some problems with this movement at times because the Faith can easily be watered down. True ecumenism must involve attempting to convert ALL non-Catholics to the Catholic Faith
105. Who was the first person to see Christ after the resurrection?
St. Mary Magdalene
106. What is the beginning of wisdom?
The fear of the Lord.
107. What is the difference between tradition and Tradition?
Lowercase "tradition" are customs of man but uppercase "Tradition" is the revelation of God.
108. What personal friend of our Lord was raised up from the dead by Jesus?
Lazarus
109. What is the Mass? How is it a sacred meal, a sacrifice?
The mass is the perpetuation of the sacrifice of the cross in the sense that it offers Jesus to God and thus commemorates the sacrifice of the cross, reenacts symbolically and mystically, and applies the fruits of Christ's death upon the cross to individual human souls. All the efficacy of the mass is derived therefore from the sacrifice of Calvary. At the Mass, we are essentially at the Cross of Calvary.
Separate consecration of the bread and of the wine symbolizes the separation of the body and the blood of Christ and these symbolize his death upon the cross.
110. When do we genuflect on both knees in the church?
At the altar repose, and to adore the Blessed Sacrament when it is exposed like during Eucharistic Adoration or Benediction in a monstrance.
111. Name two times we perform a profound bow in church?
1.) During the Liturgy of the Hours when we pray "Glory be to the Father... Holy Spirit"
2.) In the Nicene Creed at the words "by the power of the Holy Spirit".
112. What is the purpose of Ash Wednesday?
To address sin and death, to show humility and penance.
113. What is the seal of the sacrament of reconciliation?
A sacred bond, the priest cannot divulge anything about the confession or that it took place, the punishment for a priest who breaks the seal is Excommunication.
114. Who was the first Martyr? Why was he murdered?
Saint Stephen, for citing the passages that were ample evidence out of the mouths of the ancient prophets of God that a Savior would be murdered and the Savior was among them even now in the person of Jesus Christ, the son of God, who is also God Himself. St. Stephen was then stoned to death.
115. Whose tomb was Christ buried in?
Joseph of Aramathia
116. What is Genesis 3:19? On what day do we hear these words?
"For dust you are and from the dust you shall return"; on Ash Wednesday
117. Describe each day and it's meaning in Holy Week.
A.) Palm Sunday - The day Jesus entered the city of Jerusalem on a donkeywhile the people of the city laid palm leaves before him as he entered.
B.) Holy Thursday - The day of the Last Supper and the day when Jesus was betrayed by Judas and handed over to the Sanhedrin.
C.) Good Friday - The day when Jesus was Crucified, died and was buried.
118. What is the Translation of the Gospel?
A written communication in a second language having the same meaning as the written communication as the first language.
119. What do the initials INRI above Christ's head stand for?
Jesus of Nazareth the King of the Jews, Iesrs Nazarenes Rex Irdaeicum (Latin)
120. Name the 7 Capital Sins?
1.) Gluttony 5.) Anger
2.) Greed 6.) Pride
3.) Lust 7.) Sloth
4.) Envy
121. Who turned Christ into the Romans?
The High Priests
122. What is the difference between the Visitation and the Annunciation?
A.) The visitation was when Mary went to visit her cousin Elizabeth.
B.) The Annunciation is the revelation by the Angel Gabriel that she would conceive a child by the Holy Spirit to be born the son of God.
123. What is the Transfiguration, where was it, and what does it mean?
Jesus was transfigured to show his power and glory to his disciples, at Mount Tabor. It means that the inner circle of his disciples could gain a greater understanding of who Jesus was. Christ underwent a dramatic change in appearance in order that the disciples could behold him in his glory.
124. Early Christians used the word mysteries to describe what?
Religious teachings that were carefully guarded from the knowledge of the profane.
125. What is the magisterium?
The teaching authority of the church.
126. What is the last communion a person receives called?
Viaticum
127. What does a priest take communion to the sick in?
A pyx
128. What is the garment over a funeral coffin called?
Pall
129. Which Pope declared the Dogma of the Assumption in 1950?
Pope Pius XII dogmatically declared the Dogma of the Assumption on November 1, 1950.
130. What Roman Emperor legalized Christianity in 313 A.D.?
Constantine
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Wednesday, May 2, 2007
As stated in the Catechism of the Catholic Church (2nd Edition), "Prayer is the raising of one's mind and heart to God or the requesting of good things from God" (CCC 2559). To understand centering prayer, we must first understand what centering prayer is not. Centering prayer is not the raising of one's mind and heart to God principally because the practice seeks participants to look within themselves. Such practices should not be confused with meditation, contemplation, or even Lectio Divina. Similarly, centering prayer is not an examination of conscience where we look upon our faults through the lens of the Church and seek to remain in the state of sanctifying grace.
On the topic of centering prayer, an article on Our Lady's Warrior states, "Typical of New Age meditative practice, [in centering prayer] the soul becomes the "center", energy replaces grace, God actually becomes a pantheistic energy, and the unleashing of this 'energy' leads to chaos." The article continues, "...And then, mysteriously, an evolution of consciousness." Such statements are based entirely off of the words of Fr. M. Basil Pennington from March 9, 2000, when he states, "When we go to the center of our being and pass through that center into the very center of God we get in immediate touch with this divine energy..."
Both Keating and Pennington are advocates of centering prayer, which is a pagan practice that achieves hypnosis. As confirmed by a psychology professor interviewed in the article "The Danger of Centering Prayer" by Fr. John D. Dreher: "Your question is, is [centering prayer] hypnosis? Sure it is." Centering prayer is a technique where participants repeat a "mantra", a word that is repeated over and over again in order to focus one's will. In true prayer, participants will seek to develop inner peace only through the sanctification of mind, body, and soul, which is achieved by living in a state of grace. In meditation and contemplation, individuals reflect upon the lives of Jesus, Mary, the saints, or other holy things. Above all, we seek to remain in grace and grow in love of God. Centering prayer replaces God with energy.
Centering prayer is not Christian - period. Rather, centering prayer utilizes characteristics from Hinduism such as the medium of Transcendental Meditation (TM). Again quoting from Fr. John D. Dreher's article: "Fr. Pennigton approves a Christian's participation in TM, despite the fact that the introductory ceremony to TM, the Puja, involves worship of a dead Hindu guru and that the mantras given those being initiated are in fact the names of Hindu gods." Thus, praying centering prayer is praying to false gods! Fr. Dreher simply writes, "The rapid spread of centering prayer in the past decade into so many areas which are at the very heart of the Catholic faith is, I believe, part of the Devil's strategy against the Church."
Susan Beckworth in "Centering Prayer and Enneagram are Pagan" states the following as the characteristics of authentic meditation:
1) It is Christ-centered and Trinitarian
2) It will acknowledge the cross of Christ and suffering
3) It will encourage an awareness of sin, a turning away from it, and trust in God's mercy
4) It encourages a sacramental life, especially the Eucharist
5) It encourages a disposition of obedience to Church teaching
6) It is Marian
7) It looks beyond this world to eternity
Since centering prayer fails to meet any of the above criteria, Catholics should simply refuse to participate in centering prayer. In Some Aspects of Christian Meditation by the Vatican's Congregation for the Doctrine of the Faith led by then-Cardinal Joseph Ratzinger, the Vatican warns against certain practices that are common in centering prayer without using the actual term "centering prayer".
Even if the "mantra" used in centering prayer sounds Christian, its focus is to draw the person within and see God as nothing more than energy. Rather, such repetitive prayer like the Rosary or the Jesus Prayer used in many Eastern Churches is attempting to quiet our soul and empty all that is sinful and fill ourselves with Jesus Christ. Centering prayer is not contemplation or meditation like what is achieved by the Rosary or the Jesus Prayer.
Centering prayer is simply pagan. Fr. Keating, the founder of the Centering Prayer Movement, states in his books that the goal of centering prayer is to find the "True Self". Fr. Keating further claims that the True Self is the human soul and that the True Self is also God. We know that the soul is created by God and tainted with sin. Various catechisms including the Catechism of the Catholic Church state thus. Claiming that our soul is God is blasphemy!
However, centering prayer teaches something that is Hindu and not Christian. Fr. Keating even endorsed the book Meditations on the Tarot: Journey into Christian Hermeticisim, which promotes Tarot Cards, which are mortally sinful to use. He even advocates the usage of the Enneagram, which is nothing more than a demonic device.
Another flaw in centering prayer is the promotion of universalism, the belief that all people have salvation. At Holy Spirit Monastery in Conyers, Georgia, a place where centering prayer is offered, Fr. James Behrens states, "Salvation is a given... no one is left out... all the Bibles could be destroyed tomorrow and it would not make a difference." Again, this is blasphemy. And at the very root of centering prayer is the belief in universalism.
Consequently, I appeal not only to my readers to reject centering prayer but to discuss it with other Catholics and encourage all Catholics to abandon this practice.
Sources:
Centering Prayer Catholic Meditation or Occult Meditation?
Some Aspects of Christian Meditation
The New Age Mystic: Different Path, Same God?
Wednesday, December 13, 2006
Bishop James D. Conley prays at installation Mass outside of Risen Christ Cathedral in Lincoln, Neb. on Nov. 20, 2012. Credit: Seth DeMoor/CNA. From Catholic News Agency
As a preface, see What is Excommunication and Why Is it So Series
For the most part, I am very happy to see a result in this. It's about times that members of those organizations are excommunicated. Now all members of those groups within the Diocese of Lincoln, Nebraska have been excommunicated barring them from the Sacraments. They can only return to the Church and the source of grace by repenting and confessing their sins.
However, one major error here is the inclusion of the Society of St. Pius X. You may not excommunicate a group for keeping the Catholic Faith, which is what the SSPX does. Their inclusion is invalid as a similar alleged excommunication was been overturned by Pope Benedict XVI as part of the "Hawaii Six".
The SSPX sent several letters to the Diocese of Lincoln which went unanswered. This false accusation against the SSPX is invalid.
Statement issued by Bishop Fabian Bruskewitz (published in Southern Nebraska Register, March 22, 1996)
All Catholics in and of the Diocese of Lincoln are forbidden to be members of the organizations and groups listed below. Membership in these organizations or groups is always perilous to the Catholic Faith and most often is totally incompatible with the Catholic Faith.
Planned Parenthood
Society of Saint Pius X (Lefebvre Group)
Hemlock Society
Call to Action
Call to Action Nebraska
Saint Michael the Archangel Chapel
Freemasons
Job's Daughters
DeMolay
Eastern Star
Rainbow Girls
Catholics for a Free Choice
Any Catholics in and of the Diocese of Lincoln who attain or retain membership in any of the above listed organizations or groups after April 15, 1996, are by that very fact (ipso facto latae sententiae) under interdict and are absolutely forbidden to receive Holy Communion. Contumacious persistence in such membership for one month following the interdict on part of any such Catholics will by that very fact (ipso facto latae sententiae) cause them to be excommunicated. Absolution from these ecclesial censures is "reserved to the Bishop."
This notice, when published in the Southern Nebraska Register, is a formal canonical warning.
By mandate of the Most Reverend Bishop of Lincoln.
Reverend Monsignor Timothy Thorburn, Chancellor March 19, 1996
May they repent and return to the Catholic faith.
Saturday, December 2, 2006
Yesterday, Pope Benedict XVI celebrated a very beautiful votive Mass for the Holy Spirit in the Cathedral of the Holy Spirit in Turkey before leaving the country. The languages used at the Mass included Latin, Turkish, French, German, Syriac, Arabic and Spanish. Also, the ritual sequences represented the presence of various Eastern Rites.
According to Zenit, "The Armenians chanted the entrance song and the Sanctus; the Chaldeans chanted the responsorial Psalm and the offertory song, in Aramaic. And the Syrians chanted the Gospel in accordance with their own ritual usage." Before the Mass, the Holy Father released four doves, a symbol of peace.
At the airport, he said goodbye to the Turkish Catholic bishops, the Ecumenical Patriarch Bartholomew I, Armenian Patriarch Mesrob II, and Syrian Orthodox Metropolitan Filuksinos Cetin.
Photos:
According to Zenit, "The Armenians chanted the entrance song and the Sanctus; the Chaldeans chanted the responsorial Psalm and the offertory song, in Aramaic. And the Syrians chanted the Gospel in accordance with their own ritual usage." Before the Mass, the Holy Father released four doves, a symbol of peace.
At the airport, he said goodbye to the Turkish Catholic bishops, the Ecumenical Patriarch Bartholomew I, Armenian Patriarch Mesrob II, and Syrian Orthodox Metropolitan Filuksinos Cetin.
Photos:
REUTERS/Osservatore Romano (TURKEY)
Wednesday, September 13, 2006
Ember Days are set aside to pray and/or offer thanksgiving for a good harvest and God's blessings. If you are in good health, please at least fast during these three days and pray the additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5) From New Advent:
Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class.
At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter.
Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.
From Catholic Culture:
Since man is both a spiritual and physical being, the Church provides for the needs of man in his everyday life. The Church's liturgy and feasts in many areas reflect the four seasons of the year (spring, summer, fall and winter). The months of August, September, October and November are part of the harvest season, and as Christians we recall God's constant protection over his people and give thanksgiving for the year's harvest.
The September Ember Days were particularly focused on the end of the harvest season and thanksgiving to God for the season. Ember Days were three days (Wednesday, Friday and Saturday) set aside by the Church for prayer, fasting and almsgiving at the beginning of each of the four seasons of the year. The ember days fell after December 13, the feast of St. Lucy (winter), after the First Sunday of Lent (spring), after Pentecost Sunday (summer), and after September 14 , the feast of the Exaltation of the Holy Cross (fall). These weeks are known as the quattor tempora, the "four seasons."
Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.
Friday, August 18, 2006
I want to extend my appreciation for this photographs to Peter @ Fort Zion. I truly appreciate these photos of the Cathedral of Christ the King in Ontario. If you would like to email me your photos of any beautiful Catholic Church in the world, please send me an email through the link in my sidebar or profile. I appreciate any and all photographs of Catholic Churches whether they are your parish or one that you visited.
If you have any photographs of a Tridentine Mass or a Mass from the Eastern Catholic Churches, I would be extremely interested in seeing those.
Here are a few photos of the Cathedral of Christ the King in Ontario, Canada:
Read more >>
If you have any photographs of a Tridentine Mass or a Mass from the Eastern Catholic Churches, I would be extremely interested in seeing those.
Here are a few photos of the Cathedral of Christ the King in Ontario, Canada:
Wednesday, August 16, 2006
Pope Benedict XVI was recently interviewed on August 5, 2006, by four German reporters. The interview was conducted entirely in German and translated by the Vatican. I wanted to post it here:
Gerhard Fuchs (Bayerische Rundfunk): Your next trip will be to Bavaria. During preparations for the trip your personnel said you are nostalgic for your homeland. What are the issues you'll be speaking about during the visit and is the concept of "homeland" one of the values you intend touching on, in particular?
Benedict XVI: Of course. The purpose of the visit is precisely because I want to see again the places where I grew up, the people who touched and shaped my life. I want to thank these people. Naturally I also want to express a message that goes beyond my country, just as my ministry calls me to do. I simply let the liturgical recurrences suggest the themes to me. The basic theme is that we have to rediscover God, not just any God, but the God that has a human face, because when we see Jesus Christ we see God. Starting from this point we must find the way to meet each other in the family, among generations, and then among cultures and peoples as well. We must find the way to reconciliation and to peaceful coexistence in this world, the ways that lead to the future. We won't find these ways leading to the future if we don't receive light from above. So I didn't choose very specific themes, but rather, it is the liturgy that leads me to express the basic message of faith which naturally finds its place in everyday reality where we want to search, above all, for cooperation among peoples and possible ways that can lead us to reconciliation and peace.
Thomas Bellut (ZDF): As pope you are responsible for the Church throughout the world. But, clearly, your visit focuses attention on the situation of Catholics in Germany as well. All observers say there's a positive atmosphere, partly thanks to your appointment as pope. But, obviously, the old problems are still around. Just to quote a few examples: fewer churchgoers, fewer baptisms, and especially less Church influence on the life of society. How do you see the present situation of the Catholic Church in Germany?
I'd say, first of all, that Germany is part of the West, with its own characteristic coloring obviously, and that in the western world today we are experiencing a wave of new and drastic enlightenment or secularization, whatever you like to call it. It's become more difficult to believe because the world in which we find ourselves is completely made up of ourselves and God, so to speak, doesn't appear directly anymore. We don't drink from the source anymore, but from the vessel which is offered to us already full, and so on. Humanity has rebuilt the world by itself and finding God inside this world has become more difficult. This is not specific to Germany: it's something that's valid throughout the world, especially in the West. Then again, today the West is being strongly influenced by other cultures in which the original religious element is very powerful. These cultures are horrified when they experience the West's coldness towards God. This "presence of the sacred" in other cultures, even if often veiled, touches the western world again; it touches us at the crossroads of so many cultures. The quest for "something bigger" wells up again from the depths of western people and in Germany. We see how in young people there's the search for something "more," we see how the religious phenomenon is returning, as they say. Even if it's a search that's rather indefinite. But with all this the Church is present once more and faith is offered as the answer. I think that this visit, like the visit to Cologne, is an opportunity because we can see that believing is beautiful, that the joy of a huge universal community possesses a transcendental strength, that behind this belief lies something important and that together with the new searching movements there are also new outlets for the faith that lead us from one to the other and that are also positive for society as a whole.
Eberhard von Gemmingen (Vatican Radio): You were in Cologne for World Youth Day exactly a year ago. You experienced how amazingly willing youth are to welcome others and you personally were very warmly welcomed. Will you be bringing a special message for young people on this next trip?
First of all, I'd say that I am very happy there are young people who want to be together, who want to be together in faith and who want to do something good. The tendency to do good is very strong in young people, just think of the many kinds of volunteer work they do. The commitment of offering your own personal contribution to help the needy of this world is a great thing. One idea might be to encourage them in this sphere: Go ahead! Look for opportunities to do good! The world needs this desire to do good, it needs this commitment! Then another message might be this: the courage to make definitive decisions! Young people are very generous but when they face the risk of a life-long commitment, be it marriage or a priestly vocation, they are afraid. The world is moving dramatically: nowadays I can continually do whatever I want with my life with all its unpredictable future events. By making a definitive decision am I myself not tying up my personal freedom and depriving myself of freedom of movement? Reawaken the courage to make definitive decisions: they are really the only ones that allow us to grow, to move ahead and to reach something great in life. They are the only decisions that do not destroy our freedom but offer to point us in the right direction. Risk making this leap, so to speak, towards the definitive and so embrace life fully: this is something I'd be happy to communicate to them.
Christoph Lanz (Deutsche Welle): A question about the situation regarding foreign politics. Hopes for peace in the Middle East have been dwindling over the past weeks: What do you see as the Holy See's role in relationship to the present situation? What positive influences can you have on the situation, on developments in the Middle East?
Of course we have no political influence and we don't want any political power. But we do want to appeal to all Christians and to all those who feel touched by the words of the Holy See, to help mobilize all the forces that recognize how war is the worst solution for all sides. It brings no good to anyone, not even to the apparent victors. We understand this very well in Europe, after the two world wars. Everyone needs peace. There's a strong Christian community in Lebanon, there are Christians among the Arabs, there are Christians in Israel. Christians throughout the world are committed to helping these countries that are dear to all of us. There are moral forces at work that are ready to help people understand how the only solution is for all of us to live together. These are the forces we want to mobilize: it's up to politicians to find a way to let this happen as soon as possible and, especially, to make it last.
Fuchs: As Bishop of Rome you are the successor of St Peter. How can the ministry of Peter manifest itself fittingly in today's world? And how do you see the tensions and equilibrium between the primacy of the pope, on one hand, and the collegiality of the bishops, on the other?
Of course there is a relationship of tension and equilibrium and, we say, that's the way it has to be. Multiplicity and unity must always find their reciprocal rapport and this relationship must insert itself in ever new ways into the changing situations in the world. We have a new polyphony of cultures nowadays in which Europe is no longer the determining factor. Christians on the various continents are starting to have their own importance, their own characteristics. We must keep learning about this fusion of the different components. We've developed various instruments to help us: the so-called "ad limina visits" of the bishops, which have always taken place. Now they are used much more in order to speak sincerely with all the offices of the Holy See and with me. I speak personally to each bishop. I've already spoken to nearly all the bishops of Africa and with many of the bishops from Asia. Now it's the turn of central Europe, Germany, Switzerland. In these encounters in which the center and the periphery come together in an open exchange of views, I think that the correct reciprocal exchange in this balanced tension grows. We also have other instruments like the synod, the consistory, which I shall be holding regularly and which I would like to develop. Without having a long agenda we can discuss current problems together and look for solutions. Everyone knows that the pope is not an absolute monarch but that he has to personify, you might say, the totality that comes together to listen to Christ. There's a strong awareness that we need a unifying figure that can guarantee independence from political powers and that Christians don't identify too much with nationalism. There's an awareness of the need for a higher and broader figure that can create unity in the dynamic integration of all parties and that can embrace and promote multiplicity. So I believe there's a close bond between the Petrine ministry which is expressed in the desire to develop it further so that it responds both to the Lord's will and to the needs of the times.
Bellut: As the land of the Reformation, Germany is especially marked by the relationships between the different religious confessions. Ecumenical relations is a sensitive area that constantly encounters new problems. What chances do you see of improving relations with the Evangelical Church or what difficulties do you foresee in this relationship?
Maybe it's important to say, first of all, that there are marked differences within the Evangelical Church. If I'm not mistaken, in Germany we have three important communities: Lutherans, Reformed, and Prussian Union. There are also several free Churches (Freikirchen) and within the traditional Churches there are movements like the "confessional Church", and so on. It's a collection of many voices, therefore, with which we have to enter in dialogue searching for unity while respecting the multiplicity of the voices with which we want to collaborate. I believe that the first thing we need to do is to concern ourselves with clarifying, establishing and putting into practice important ethical directives in society, thus guaranteeing a social ethical consistency without which society cannot fulfill its political ends, namely, justice for all, living together in a positive way, and peace. In this sense, I think a lot is already achieved, that we already agree on the common Christian basics before the great moral challenges. Of course, then we have to witness to God in a world that has problems finding Him, as we said, and to make God visible in the human face of Jesus Christ, to offer people access to the source without which our morale becomes sterile and loses its point of reference, to give joy as well because we are not alone in this world. Only in this way joy is born before the greatness of humanity: humanity is not an evolutionary product that turned out badly. We are the image of God. We have to move on these two levels, so to speak: the level of important ethical points of reference and the level that manifests the presence of God, a concrete God, starting from within and working towards them. If we do this and, especially, if in all our single communities we try not to live the faith in a specific fashion but always start from its deepest basics, then maybe we still won't reach external manifestations of unity quickly, but we will mature towards an interior unity that, God willing, one day will bring with it an exterior form of unity too.
Gemmingen: The issue of the family. A month ago you were in Valencia for the World Meeting of Families. Anyone who was listening carefully, as we tried to do at Radio Vatican, noticed how you never mentioned the words "homosexual marriage," you never spoke about abortion, or about contraception. Careful observers thought that was very interesting. Clearly your idea is to go around the world preaching the faith rather than as an "apostle of morality." What are your comments?
Obviously, yes. Actually I should say I had only two opportunities to speak for 20 minutes. And when you have so little time you can't say everything you want to say about "no." Firstly you have to know what we really want, right? Christianity, Catholicism, isn't a collection of prohibitions: it's a positive option. It's very important that we look at it again because this idea has almost completely disappeared today. We've heard so much about what is not allowed that now it's time to say: we have a positive idea to offer, that man and woman are made for each other, that the scale of sexuality, eros, agape, indicates the level of love and it's in this way that marriage develops, first of all, as a joyful and blessing-filled encounter between a man and a woman, and then the family, that guarantees continuity among generations and through which generations are reconciled to each other and even cultures can meet. So, firstly it's important to stress what we want. Secondly, we can also see why we don't want something. I believe we need to see and reflect on the fact that it's not a Catholic invention that man and woman are made for each other, so that humanity can go on living: all cultures know this. As far as abortion is concerned, it's part of the fifth, not the sixth, commandment: "Thou shalt not kill!" We have to presume this is obvious and always stress that the human person begins in the mother's womb and remains a human person until his or her last breath. The human person must always be respected as a human person. But all this is clearer if you say it first in a positive way.
Lanz: My question is linked to that of Father von Gemmingen. Throughout the world believers are waiting for the Catholic Church to answer the most urgent global problems, like AIDS and overpopulation. Why does the Catholic Church pay so much attention to moral issues rather than suggesting concrete solutions to these problems that are so crucial to humanity, in Africa, for example?
So that's the problem: do we really pay so much attention to moral issues? I think --I am more and more convinced after my conversations with the African bishops -- that the basic question, if we want to move ahead in this field, is about education, formation. Progress becomes true progress only if it serves the human person and if the human person grows: not only in terms of his or her technical power, but also in his or her moral awareness. I believe that the real problem of our historical moment lies in the imbalance between the incredibly fast growth of our technical power and that of our moral capacity, which has not grown in proportion. That's why the formation of the human person is the true recipe, the key to it all, I would say, and this is what the Church proposes. Briefly speaking, this formation has a dual dimension: of course we have to learn, acquire knowledge, ability, know-how, as they say. In this sense Europe, and in the last decades America, have done a lot, and that's important. But if we only teach know-how, if we only teach how to build and to use machines, and how to use contraceptives, then we shouldn't be surprised when we find ourselves facing wars and AIDS epidemics. Because we need two dimensions: simultaneously we need the formation of the heart, if I can express myself in this way, with which the human person acquires points of reference and learns how to use the techniques correctly. And that's what we try to do. Throughout Africa and in many countries in Asia, we have a vast network of every level of school where people can learn, form a true conscience and acquire professional ability which gives them autonomy and freedom. But in these schools we try to communicate more than know-how, rather to form human beings capable of reconciliation, who know that we must build and not destroy and who have the necessary references to be able to live together. In much of Africa, relations between Christians and Muslims are exemplary. The bishops have formed common commissions together with the Muslims to try and create peace in situations of conflict. This schools network, dedicated to human learning and formation, is very important. It's completed by a network of hospitals and assistance centers that reach even the most remote villages. In many areas, following the destruction of war, the Church is the only structure that remains intact. This is a fact! We offer treatment, treatment to AIDS victims too, and we offer education, helping to establish good relationships with others. So I think we should correct that image that sees the Church as spreading severe "no's." We work a lot in Africa so that the various dimensions of formation can be integrated and so that it becomes possible to overcome violence and epidemics, that includes malaria and tuberculosis as well.
Fuchs: Christianity has spread around the world starting from Europe. Now many people think that the future of the Church is to be found in other continents. Is that true? Or, in other words, what is the future of Christianity in Europe, where it looks like it's being reduced to the private affair of a minority?
I'd like to introduce a few subtleties. It's true, as we know, that Christianity began in the Near East. And for a long time its main development continued there. Then it spread in Asia, much more than what we think today after the changes brought about by Islam. Precisely for this reason its axis moved noticeably towards the West and Europe. Europe -- we're proud and pleased to say so --further developed Christianity in its broader intellectual and cultural dimensions. But I think it's important to remind ourselves about the eastern Christians because there's the present danger of them emigrating, these Christians who have always been an important minority living in a fruitful relationship with the surrounding reality. There's a great danger that these places where Christianity had its origins will be left without Christians. I think we need to help them a lot so that they can stay. But getting back to your question: Europe definitely became the center of Christianity and its missionary movement. Today, other continents and other cultures play with equal importance in the concert of world history. In this way the number of voices in the Church grows, and this is a good thing. It's good that different temperaments can express themselves, the special gifts of Africa, Asia and America, Latin America in particular. Of course, they are all touched not only by the word of Christianity, but by the secular message of this world that carries to other continents the disruptive forces we have already experienced. All the bishops from different parts of the world say: we still need Europe, even if Europe is only a part of a greater whole. We still carry the responsibility that come from our experiences, from the science and technology that was developed here, from our liturgical experience, to our traditions, the ecumenical experiences we have accumulated: all this is very important for the other continents too. So it's important that today we don't give up, feeling sorry for ourselves and saying: "Look at us, we just a minority, let's at least try and preserve our small number!" We have to keep our dynamism alive, open relationships of exchange, so that new strength for us comes from there. Today there are Indian and African priests in Europe, even in Canada, where many African priests work in a very interesting way. There's this reciprocal give and take. But if we receive more in the future we also need to continue giving with courage and with growing dynamism.
Bellut: This is a subject that's already been touched partially. When it comes to important political or scientific decisions, modern society doesn't base itself on Christian values and the Church, according to research, is considered as simply a warning voice or a controlling voice. Shouldn't the Church come out of this defensive position and assume a more positive attitude with regard to the building of the future?
I'd say that, in any case, we have to stress better what we want that is positive. And we need to do this, above all, in dialogue with cultures and religions because, as I think I've already said, the African continent, the African spirit and the Asian spirit too, are horrified by the coldness of our rationality. It's important for them to see that's not all we are. On the other hand, it's important that our secular world comes to understand that the Christian faith is not an impediment but a bridge for dialogue with other worlds. It's not right to think that a purely rational culture has an easier approach to other religions just because it's tolerant. To a large extent what's missing is a "religious center-piece" which can act as point of departure and arrival for those who want to enter into a relationship. That's why we must, and we can, show that, precisely because of the new intercultural environment in which we live, pure rationality separated from God is insufficient. We need a wider rationality that sees God in harmony with reason and is aware that the Christian faith that developed in Europe is also a means to bring together reason and culture and to integrate them with action in a single and comprehensive vision. In this sense I believe we have an important task, namely to show that this Word which we possess, isn't part of the trash of history, so to speak, but it's necessary today.
Gemmingen: Let's talk about your travels. You live in the Vatican and maybe it hurts you to be far from people and separated from the world, even in the beautiful surroundings of Castelgandolfo. You'll be turning 80 soon. Do you think that, with God's grace, you'll be able to make many more trips? Do you have any idea of where you'd like to go? To the Holy Land, or Brazil? Do you know already?
To tell the truth I'm not that lonely. Of course there are, you may say, the walls that make it more difficult to get in, but there's also a "pontifical family," lots of visitors every day, especially when I'm in Rome. The bishops come and other people, there are state visits. There are also personalities who want to talk to me personally, and not just about political issues. In this sense there are all kinds of encounters that, thank God, I have continually. And it's also important that the seat of the successor of Peter be a place of encounter, don't you think? From the time of John XXIII onwards, the pendulum began to swing in the other direction too: the popes started going out to visit others. I have to say that I've never felt strong enough to plan many long trips. But where such a trip allows me to communicate a message or where, shall I say, it's in response to a sincere request, I'd like to go -- in the "measure" that's possible for me. Some are already planned: next year there's the meeting of CELAM, the Latin American Episcopal Council, in Brazil, and I think that being there is an important step in the context of what Latin America is living so intensely, to strengthen the hope that's so alive in that part of the world. Then I'd like to visit the Holy Land, and I hope to visit it in a time of peace. For the rest, we'll see what Providence has in store for me.
Gemmingen: Austrians also speak German and they are waiting for you at Mariazell.
Yes, it's been agreed. Quite simply I promised them, a little imprudently. I really liked that place and I said: Yes, I'll come back to the Magna Mater Austriae. Of course, this became a promise that I will keep, that I will keep happily.
Gemmingen: I admire you every Wednesday when you hold your General Audience. 50,000 people come. It must be very tiring. How do you manage to hold out?
Yes, the Good Lord gives me the necessary strength. When you see the warm welcome, you're obviously encouraged.
Lanz: You've just said you made a rather imprudent promise. Does that mean that, despite your ministry, despite the many protocols and limitations, you haven't lost your spontaneity?
I try, in any case. As much as things are fixed, I'd like to keep doing some things that are purely personal.
Fuchs: Women are very active in many different areas of the Catholic Church. Shouldn't their contribution become more clearly visible, even in positions of higher responsibility in the Church?
We reflect a lot about this subject, of course. As you know, we believe that our faith and the constitution of the college of the Apostles, obliges us and doesn't allow us to confer priestly ordination on women. But we shouldn't think either that the only role one can have in the Church is that of being a priest. There are lots of tasks and functions in the history of the Church -- starting with the sisters of the Fathers of the Church, up to the middle ages when great women played fundamental roles, up until modern times. Think about Hildegard of Bingen who protested strongly before the bishops and the pope, of Catherine of Siena and Brigit of Sweden. In our own time too women, and we with them, must look for their right place, so to speak. Today they are very present in the departments of the Holy See. But there's a juridical problem: according to Canon Law the power to take legally binding decisions is limited to Sacred Orders. So there are limitations from this point of view but I believe that women themselves, with their energy and strength, with their superiority, with what I'd call their "spiritual power," will know how to make their own space. And we will have to try and listen to God so as not to stand in their way but, on the contrary, to rejoice when the female element achieves the fully effective place in the Church best suited to her, starting with the Mother of God and with Mary Magdalene.
Fuchs: Recently there's been talk of a new fascination with Catholicism. What is the attraction and the future of this ancient institution?
I'd say that the entire pontificate of John Paul II drew people's attention and brought them together. What happened at the time of his death remains something historically very special: how hundreds of thousands of people flowed towards St Peter's Square in an orderly fashion, stood for hours, and while they should have collapsed, they resisted as if moved by an inner strength. Then we relived the experience on the occasion of the inauguration of my pontificate and again in Cologne. It's very beautiful when the experience of community becomes an experience of faith at the same time. When the experience of community doesn't happen just anywhere but that this experience becomes more alive and gives to Catholicism its luminous intensity right there in the places of the faith. Of course, this has to continue in everyday life. The two must go together. On one hand, the great moments during which one feels how good it is to be there, that the Lord is present and that we form a great community reconciled beyond all boundaries. From here we get the impetus to resist during the tiring pilgrimage of everyday existence, to live starting from these bright points and turning towards them, knowing how to invite others to join our pilgrim community. I'd like to take this opportunity to say: I blush when I think of all the preparations that are made for my visit, for everything that people do. My house was freshly painted, a professional school redid the fence. The evangelical professor helped to do the fence. And these are just small details but they're a sign of the many things that are done. I find all of this extraordinary, and I don't think it's for me, but rather a sign of wanting to be part of this faith community and to serve one another. Demonstrating this solidarity means letting ourselves be inspired by the Lord. It's something that touches me and I'd like to express my gratitude with all my heart.
Lanz: You spoke about the experience of community. You'll be coming to Germany for the second time following your election. After World Youth Day and, for different reasons, after the world soccer championships, the atmosphere seems to have changed. The impression is that Germans have become more open to the world, more tolerant and more joyful. What would you still like from us Germans?
I'd say that from the end of the Second World War German society began an inner transformation. The German way of thinking too, which was further reinforced after reunification. We have become more deeply part of world society and, naturally, we have been changed by its mentality. Aspects of the German character which others weren't aware of before, have come to light. Perhaps we were always depicted too much as always very disciplined and reserved, which has some basis in truth. But if we now see better that which everyone is seeing, I think it's lovely: Germans aren't just reserved, punctual and disciplined, they are also spontaneous, happy and hospitable. This is very lovely. This is my hope: that these virtues may continue to grow and that they may last and may receive added impetus from the Christian faith.
Gemmingen: Your predecessor beatified and canonized a huge number of Christians. Some people say even too many. This is my question: beatifications and canonizations only bring something new to the Church when these people are seen as true models. Germany produces relatively few saints and blessed in comparison with other countries. Can anything be done to develop this pastoral sphere so that beatifications and canonizations can give real pastoral fruit?
In the beginning I also thought that the large number of beatifications was almost overwhelming and that perhaps we needed to be more selective; choosing figures that entered our consciousness more clearly. Meanwhile, I decentralized the beatifications in order to make these figures more visible in the specific places they came from. Perhaps a saint from Guatemala doesn't interest us in Germany and vice versa, someone from Altötting is of no interest in Los Angeles, and so on, right? I also think that this decentralization is more in keeping with the collegiality of the episcopate, with its collegial structures, and that it's suitable for stressing how different countries have their own personalities and these are especially effective in these countries. I've also seen how these beatifications in different places touch vast numbers of people and that people say: "At last, this one is one of us!" They pray to him and are inspired. The blessed soul belongs to them and we're happy there are lots of them. And if, gradually, with the development of a global society, we too get to know them, that's wonderful. But it's especially important that multiplicity exists in this field also because it's important that we too in Germany get to know our own figures and are happy for them. Besides this issue there's that of the canonization of greater figures who are examples for the whole Church. I'd say that the individual Episcopal Conferences ought to choose, ought to decide what's best for them, what this person is saying to us, and they should give visibility to people who leave a profound impression, but not too many of them. They can do it through catechesis, preaching, or through the presentation of a film, perhaps. I can imagine some wonderful films. Of course, I only know well the Church Fathers: a film about Augustine, or one on Gregory Nazianzen who was very special, how he continually fled the ever greater responsibilities he was given, and so on. We need to study: there are not only the awful situations we depict in many of our films, there are also wonderful historical figures who are not at all boring and who are very contemporary. We must try not to overload people too much but to give visibility to many figures who are topical and inspirational.
Fuchs: Stories with humor in them too? In 1989 in Munich you were given the Karl Valentin Award. What role does humor play in the life of a pope?
I'm not a man who constantly thinks up jokes. But I think it's very important to be able to see the funny side of life and its joyful dimension and not to take everything too tragically. I'd also say it's necessary for my ministry. A writer once said that angels can fly because they don't take themselves too seriously. Maybe we could also fly a bit if we didn't think we were so important.
Lanz: When you have an important job like yours, Holy Father, you are much observed. Other people talk about you. I was reading and I was struck by what many observers say: that Pope Benedict is different from Cardinal Ratzinger. How do you see yourself, if I may be so bold as to ask?
I've been taken apart various times: in my first phase as professor and in the intermediate phase, during my first phase as cardinal and in the successive phase. Now comes a new division. Of course circumstances and situations and even people influence you because you take on different responsibilities. Let's say that my basic personality and even my basic vision have grown, but in everything that is essential I have remained identical. I'm happy that certain aspects that weren't noticed at first are now coming into the open.
Bellut: Would you say that you like what you do, that it isn't a burden for you?
That would be saying a bit too much, because it really is tiring. But in any case, I try to find joy here too.
Photo Source: AFP/HO/Arturo Mari
Monday, August 7, 2006
Just days before the great feast of St. Lawrence on August 10, the Church commemorates today Pope Sixtus II (also spelled Xystus II) and Felicissimus and Agapitus, his deacons. They were martyred at Rome on the same day, in the year 258. Pope Sixtus' archdeacon St. Lawrence met his death three days later, as he had prophesied to the younger man.
While today is the Feast of the Transfiguration of the Lord, these three holy martyrs are commemorated in the Traditional Liturgy today. And we should not forget their powerful example of fidelity to the True Faith.
St. Sixtus II, reigned as the Vicar of Christ from August 30, 257 - August 6, 258 AD, following Pope Stephen I. Even though his reign was short, he restored relations with the African and Eastern churches following strained relations under Pope Stephen I. The issue that caused the dispute was the re-baptism of heretics. Pope St. Sixtus II believed that anyone who was baptised with a desire to be a Christian, even if the Baptism was performed by a heretic, was truly baptised into the faith; the validity of his faith was based on his own desire and actions, not the errors of the person who performed the sacrament. This view has become the dogmatic teachings of the Church. Thankfully, St. Sixtus II restored relations with the churches that disagreed with Rome. Remember, at this time all churches still remained in union with Rome - the Holy Catholic Church.
Yet, not one year after his elevation to the papacy, he was beheaded by order of Emperor Valerian I in 258. Emperor Valerian I had issued a decree shortly before the pontificate of Sixtus II forbidding Christians to gather in cemeteries and demanding them to worship pagan gods. In early August 258, Emperor Valerian ordered the execution of priests, bishops, and deacons. Pope Sixtus II was one of the first victims of the persecutions of Emperor Valerian I. Four deacons, Januarius, Vincentius, Magnus, and Stephanus, were apprehended at the same cemetery as Pope Sixtus II. Pope Sixtus II was beheaded in his chair, which was later enshrined behind his tomb. Two other deacons, Felicissimus and Agapitus, were martyred the same day as the four aforementioned deacons.
Before Pope St. Sixtus II was martyred, his deacon St. Lawrence, came to him. St. Lawrence said: "Father, where are you going without your son? Where are you hastening, O priest, without your deacon? Never before did you offer the holy Sacrifice without assistants. In what way have I displeased you? In what way have you found me unfaithful in my office? Oh, try me again and prove to yourself whether you have chosen an unworthy minister for the service of the Church. So far you have been trusting me with distributing the Blood of the Lord."
Yet, not one year after his elevation to the papacy, he was beheaded by order of Emperor Valerian I in 258. Emperor Valerian I had issued a decree shortly before the pontificate of Sixtus II forbidding Christians to gather in cemeteries and demanding them to worship pagan gods. In early August 258, Emperor Valerian ordered the execution of priests, bishops, and deacons. Pope Sixtus II was one of the first victims of the persecutions of Emperor Valerian I. Four deacons, Januarius, Vincentius, Magnus, and Stephanus, were apprehended at the same cemetery as Pope Sixtus II. Pope Sixtus II was beheaded in his chair, which was later enshrined behind his tomb. Two other deacons, Felicissimus and Agapitus, were martyred the same day as the four aforementioned deacons.
Before Pope St. Sixtus II was martyred, his deacon St. Lawrence, came to him. St. Lawrence said: "Father, where are you going without your son? Where are you hastening, O priest, without your deacon? Never before did you offer the holy Sacrifice without assistants. In what way have I displeased you? In what way have you found me unfaithful in my office? Oh, try me again and prove to yourself whether you have chosen an unworthy minister for the service of the Church. So far you have been trusting me with distributing the Blood of the Lord."
To this Pope Sixtus II replied, "I am not forsaking you, my son; a severer trial is awaiting you for your faith in Christ. The Lord is considerate toward me because I am a weak old man. But for you a most glorious triumph is in store. Cease to weep, for already after three days you will follow me"
Collect:
O God, who has granted us the grace to celebrate the birthday of Your blessed martyrs Sixtus II, Felicissimus, and Agapitus, grant that we may also share their eternal happiness in heaven. Through our Lord . . .
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