Spain

The bells tolled in the face of depopulation. What now?

Numerous temples in Aragon, Extremadura and Castilian towns rang their bells at the end of March to make visible the "emptied Spain". Now it is time to go deeper into the messages.

Rafael Miner-April 13, 2021-Reading time: 5 minutes

The objective was to make visible the problem of an emptied Spain, wounded by depopulation and abandonment. And the bells of the churches of Zaragoza, including the Basilica del Pilar, rang for five minutes in the middle of Holy Week, on March 31, in solidarity with the social platforms that denounce the situation in which the villages of the so-called 'emptied Spain' find themselves.

Bishop Carlos Escribano had requested a ringing of bells in the parishes of the diocese, coinciding with the second anniversary of the demonstration that a year ago went through the streets of Madrid, A ringing of bells to make visible the problem of depopulation in the rural world.

The Archbishop of Saragossa has stated that he continues to "very current" the pastoral letter Nazareth was a small townpublished by the bishops of the six Aragonese dioceses in December 2019, on the Church in Aragon at the service of the rural world.

"The joys and hopes, the sorrows and anxieties of the people of our time, especially the poor and those who suffer, are at the same time the joys and hopes, the sorrows and anxieties of the disciples of Christ," wrote Bishop Escribano, recalling the message of the Second Vatican Council.

Alert also in Extremadura, León and Zamora

The ringing of the Aragonese bells was preceded by those of the parishes of the ecclesiastical province of Merida-Badajoz, which joined the request made by the bishops of the dioceses of Extremadura to ring the bells at 11 o'clock on Easter Monday, the 29th, as a sign of alert to reflect on the situation of the emptied Extremadura.

With the bells, the Archbishop of Merida-Badajoz, Celso Morga; the Bishop of Plasencia, José Luis Retana, and the diocesan administrator of Coria-Cáceres, Diego Zambrano, called to "analyze our reality and to organize ourselves to influence it," they said in the note that was read out over the weekend in the parishes. Two of the temples that rang their bells were the Co-cathedral of Santa Maria and the Basilica of Santa Eulalia in Merida (Badajoz), among many others.

Extremadura is one of the Spanish regions with the highest number of "calls for special attention", The note points out, which offered, for example, these data: "37.7 % of the population lives at risk of poverty, being the region with the lowest income in the whole country, with 115,455 people at the bottom of the unemployment line"..

On the other hand, the text stressed the idea that "our towns are aging, with hardly any children or young people; the countryside is increasingly suffocating", and "we are an empty space for communications (internet, highways, trains). A total of 88 municipalities have lost a quarter of their population".

The bishops of Extremadura look at "this situation with realism, but also with Christian hope, which is not overcome by pessimism, and from our ecclesial mission we want to give positive and hopeful answers to this situation". And they encourage to work "some from the faith, which moves us to work for the Kingdom of God; others, from their human values. And all of us as part of this land that suffers, but that has so many resources to get out of its situation, that can put into action so many capacities. It has so much future to build"..

On that day, parishes of Castilian municipalities also made their presence felt. The bells of several towns of León rang on the 31st in Villavante and in other towns such as Valderrey, Santa Marina de Torre, Celadilla del Páramo, Villares de Órbigo, Villarejo de Órbigo, San Andrés de las Fuentes, etc., and the bells were also heard in more than a hundred towns in the counties of Zamora.

Pastoral responses

In Spain there are approximately 8,130 municipalities[MRB1]  according to official data at the end of 2019, and slightly more than 23,000 parishes, according to the report of the Episcopal Conference. And the problems of the 'emptied Spain', largely due to the low birth rate and the emigration of young people to the cities, do not remain in the civil and economic sphere.

More from the half of the villages in Spain have less than one thousand inhabitantsA good part of them are at risk of immediate depopulation, but the Church is not abandoning these small, aging rural communities and is studying the possibility of implementing new formulas for pastoral care.

As Juan Carlos Mateos, director of the secretariat of the Episcopal Commission for the Clergy and Seminaries of the Episcopal Conference, explained, priests today are fewer in number and older than in the past, and their parishes are often left with few faithful.

The effort that some priests, usually younger, must make to attend to their parishioners is enormous and sometimes exceeds their strength, especially in autonomous communities such as the two Castillas, provinces of Galicia, Asturias, territories of Aragon, Extremadura, areas of Andalusia, etc. And this is not to mention what Juan Carlos Mateos has called "Unbelief and secularization, which are not a phenomenon alien to rural Spain either."

Formulas under study

In this context of "pastoral response" Abilio Martínez Varea, bishop of Osma-Soria, formulated in a forum of the magazine Palabra, now published in the Spanish language. Omnesheld at the end of 2019, the proposal for the "to mature the possibility of considering as a single parish community the group of parishes entrusted to the pastoral care of a priest and to act accordingly in pastoral terms. Our present pastoral organization, with many small parishes scattered over a very large territory, requires a profound rethinking. A serene reflection is therefore necessary at all levels in the diocese".

The Forum took place in Madrid with the presence of the engineer Alejandro Macarrón, consultant and director of Renacimiento Demográfico, who moderated the event; the bishop of Cuenca, Monsignor José María Yangüas; vicars from other affected dioceses, such as Coria-Cáceres; Castilian parish priests who attend up to 30 or 35 parishes; and various experts such as José Luis Pascual, director of Computer Systems and Networks of the archdiocese of Burgos for many years.

Very low birth rate

"We are moving from a country where one grandparent looked after four grandchildren to a country where four grandparents look after one grandchild."The average ageing of the Spanish population, which is very worrying in terms of its magnitude and rate of growth, has reached very high levels in a large part of Spain," said the engineer Alejandro Macarrón at the Forum, with words by Tomás Burgos, former Secretary of State for Social Security. The average ageing of the Spanish population, which, in the consultant's opinion, is very worrying in terms of its magnitude and rate of growth, is reaching very high levels in a large part of Spain.

"The main cause of depopulation in rural provinces in the last 40 years has been and continues to be the insufficient birth rate. The cases of Soria and Jaén are very illustrative.", said Alejandro Macarrón. "Jaén, with much more net emigration than Soria since 1975, has lost far fewer inhabitants, and its population is much less aged. This is due to the fact that its average fertility rate has been much higher than Soria's in the past decades (not anymore).".

"On the underlying problem of births in Spain", adds Alejandro Macarrón, "as long as there is no change in mentalities and laws in favor of the birth rate and the formation of stable families with several children, no substantial changes can be expected. But at least the fact that there is no additional 'super-surge' due to the pandemic would already be something positive, a small relief after the catastrophic birth data of December and January".

Some initiatives

In recent times, initiatives to repopulate rural Spain have begun to be revitalized. For example, the Repuebla plan, which focuses on the provinces of Castilla y León, has two phases, as reported by the Cope radio station. The first phase involves contacting local councils to create a bank of free housing. In the second phase, these homes are rented or sold to those users willing to move to the area (www.planrepuebla.es). You can also see ideas of various types and styles at www.españadespoblada.es or in www.volveralpueblo.org.

Education

Second century educational keys for a 21st century Religion curriculum.

"The glory of God is that man should live; the life of man is to contemplate God." (St. Irenaeus of Lyons, C. H., book 4,20:7

Javier Segura-April 13, 2021-Reading time: 3 minutes

Now that we are rethinking the new Religion curriculum it is worthwhile to take a deeper look and discover the keys that will help us to ensure that this curriculum really fulfills its teaching-learning mission.

Thinking about this, the famous phrase of St. Irenaeus of Lyons came to my mind, 'the glory of God is that man should live', and I think it gives us a suggestive vision. Especially if we do not remove the second part of the holy bishop's sentence, 'the life of man is to contemplate God'.

In this exercise that is the school teaching of Religion, there are two banks of a river that must be united: God and mankind. The curriculum must get it right in the way of doing so, and therein lies its important and, at times, complicated mission. Perhaps at other times we have started too much from a theological content that we had to adapt and explain to children and adolescents. A content that the Religion teacher made an effort to make meaningful, and in this he spent a lot of his energies.

In the school teaching of Religion there are two banks of a river that must be united: God and mankind, and that is the mission of the Religion curriculum.

Javier Segura

The sentence of St. Irenaeus invites us to walk this path between man and God, but in another direction. To approach man first, with all his desire for life and life in fullness. To listen to his concerns, his struggles, his wounds, his aspirations... and to help him discover that God himself wants to fulfill these longings. That his story is not alien to him. That the glory of God is that this child reaches full life, that this young person lives with all the power that God himself sowed in his heart. Jesus said 'I have come that they may have life and life in abundance' (Jn 10:10).

This will lead us to a curriculum with a purely educational focus, whose central objective is the full and integral maturity of the student, based on the keys provided by Christianity.

But this project must be based on two basic assumptions, which, if not well directed, can make the curriculum and school religious instruction itself unsuccessful.

The curriculum must have a purely educational focus, whose central objective is the full and integral maturity of the student based on the keys of Christianity.

Javier Segura

On the one hand, we must listen well to the saint of Smyrna and also emphasize the second part of the sentence. Truly God wants man to live, but man's life is to contemplate God. That deep longing of the heart that all human beings feel has a name, it is God. He is the source of life, and if we take God away from the human being, we are not taking away a more or less interesting idea, but we are taking away the origin of his own life. Because perhaps this is the great problem of the transmission of Christianity, that we have turned God himself into an idea and Christianity into an ideology, when it is something very different. God is a person and Christianity is an encounter. Therefore, at the center of the curriculum, at the same time that the young person and his maturation must be at the center, it must be considered that in the personal encounter with God is the fullness of all the dimensions of his being.

The second pillar on which the project should be based is a correct anthropology. And this is not something abstract or merely speculative. From erroneous anthropological visions we arrive at incomplete and unstructured realizations of persons that generate frustration. We must offer our young people a vision of the human being that serves as a reference for the full and mature integration of all the dimensions of their lives. But this means that the curriculum itself must have this clear vision at its core. As so often happens, we must not take anything for granted, we must put the bell to the cat, and have a clear proposal of what model of person we have.

Perhaps St. Irenaeus of Lyons himself sheds new light on this when he tells us that "because of his infinite love, Christ has become what we are, in order to make us fully what he is."

That horizon of what we are called to be, the best anthropological model that we can present to our young people, the center of the curriculum in whatever direction we walk the bridge that unites man and God, is none other than Jesus Christ.

The best anthropological model we can present to our young people is none other than Jesus Christ.

Javier Segura

If we are clear about these principles, man and his maturation, God as the fullness of life and a clear anthropology that has Christ as the definitive reference point, religious education in schools can contribute much to the educational system and to the lives of children and young people.

The Vatican

The task of the Secretary of State: a "clear voice" for unity

The Secretariat of State of the Holy See deploys an apparatus of structures to guarantee unity through diplomatic relations with the States.

Giovanni Tridente-April 12, 2021-Reading time: 2 minutes

128 apostolic nunciatures for the 174 countries that have diplomatic relations with the Holy See, 12 apostolic delegations to the local Churches and 17 international organizations. These are the structures of liaison between the Secretariat of State of the Holy See and the Churches dispersed in all parts of the world, which constitute what is called "pontifical diplomacy", for the development of friendly relations between the Apostolic See and the various States in the service of the common good.

This emerges from a report published yesterday in L'Osservatore Romano, which for the occasion also published an interview with the Secretary of State of the Holy See, Card. Pietro Parolin.

The unity of the human family

In the current situation, made even more complex by the pandemic, "a clear voice is more necessary than ever to encourage nations not to forget the mistakes and horrors of past conflicts and also those that, unfortunately, are ongoing," explained Parolin. It is therefore essential to echo the teaching of Pope Francis, who never misses an opportunity to recall the unity of the human family, "and therefore the need for the international community to face the challenges in a concerted and multilateral way.

The Vatican body that closely collaborates with the mission of the Supreme Pontiff is currently divided into three Sections: General Issues (correspondence, pontifical documents, translations, organization of apostolic trips); Relations with States (diplomatic relations with States and other subjects of international law to promote concord, religious freedom and peace among peoples; and the last one created by Pope Francis in 2017, called. for the Diplomatic Staff of the Holy SeeThe program is aimed at those who work in the diplomatic service in the 128 pontifical representations.

Three sections

The first Section is headed by a substitute (Venezuelan Archbishop Edgar Peña Parra) and an advisor (Italian Monsignor Luigi Roberto Cona). The second section is headed instead by the secretary (English Archbishop Paul Richard Gallagher) and by two undersecretaries, Polish priest Mirosław Stanisław Wachowsk (bilateral sector) and, since January 15 of this year, Italian laywoman Francesca Di Giovanni (bilateral sector), the first woman to assume a managerial role in the Secretariat of State. Finally, the third section, headed by a secretary for pontifical representations (Polish Archbishop Jan Romeo Pawłowski) and an undersecretary (Colombian priest Mauricio Rueda Beltz).

An eloquent testimony

Like its leaders, the service staff is also made up of people of diverse nationalities and backgrounds, totaling more than 100 lay people, half of whom are women employed in various tasks. "The fact that people with different histories, cultures and sensibilities can work together is an eloquent testimony to the possibility of building fraternal and peaceful relations among all peoples," said Card. Parolin.

As regards ordinary and extraordinary expenses in support of the entire international network on which pontifical diplomacy relies, in 2020 they totaled 23.8 million euros, with an expected reduction of about 4 million euros compared to the previous year.

Speaking of these aspects, as will be recalled, earlier this year the entire management of financial investments and real estate owned by the Secretariat of State, including the Obolo di San Pietro, was transferred to the Administration of the Patrimony of the Apostolic See (APSA), in application of a specific motu proprio of Pope Francis.

The World

Europe celebrates twenty years of ecumenism

The Council of the Bishops' Conferences of Europe (CCEE) and the Conference of European Churches (CEC) are celebrating the 20th anniversary of the "Charta Œcumenica".

David Fernández Alonso-April 12, 2021-Reading time: 3 minutes

The "Charta Œcumenica - Guidelines for increasing cooperation between the Churches in Europe."signed in 2001 by the presidents of the CCEE and the CEC, is a fundamental document that seeks to preserve and develop the fraternity between the European Churches.

On the occasion of the 20th anniversary of the Charter, Cardinal Angelo Bagnasco, president of the Council of European Bishops' Conferences (CCEE), and Rev. Christian Krieger, president of the Conference of European Churches (CEC), have issued a joint statement in which they rejoice and thank God "for the peace we have experienced and for the achievements of the worldwide ecumenical movement."

Together in spirit

"As the Churches redefine their ministry in the midst of the Covid-19 pandemic," the two presidents reaffirmed "together and in a spirit of unity our commitment to witness to Christ as our Savior and His promise of a life transformed in the power of the Holy Spirit," mindful that "old and new divisions in the Church need healing, social and economic inequalities require transformation of our attitudes and structures."

Continuing threats to democracy and the natural environment demand renewed attention to the totality of life. The resurgence of armed conflicts and terrorist attacks in some parts of the continent in recent years calls for repentance, forgiveness and justice."

May we be instruments of unity

Finally, they invite us to pray that all may be one: "we want to be instruments of this unity and commit ourselves anew to strengthening ecclesial communion through common prayer and action, while offering our service to the world for the promotion of justice and peace".

An ecumenical anniversary event

As part of the celebrations of this anniversary, CCEE and CEC have organized an online ecumenical meeting on April 22, 2021 from 19:00 to 20:30 (CEST).

All churches and ecumenical partners are invited to participate in the event, entitled: "Rejoice in hope, be patient in suffering, persevere in prayer", inspired by the verse from St. Paul's letter to the Romans 12:12.

For the occasion, a booklet will be published with materials from the ecumenical gathering, as well as reflections on the Guidelines. The booklet, which can be downloaded free of charge from the CCEE and CEC websites in English, French, German and Italian, is intended for the churches and can be used throughout the year for local celebrations.

We publish below the Joint Declaration of the Presidents of the Council of European Bishops' Conferences and the Conference of European Churches:

Twentieth anniversary of the Charta Œcumenica

"In the last twenty years, the European continent has generally experienced a period of peace, along with an improvement in ecumenical relations. This has been demonstrated in areas of everyday life such as common witness, action in local ecumenism, as well as interfaith marriages. Several theological agreements have been reached and a new generation of theologians has been formed ecumenically. Various interfaith initiatives have flourished. Churches have strengthened their work for a just and peaceful world, not least because of the growing movement of people from other continents, and have increased their efforts to care for creation. The message of the Charta Oecumenica has contributed and reinvigorated all this growth and transformation. For the peace we have experienced and the achievements of the worldwide ecumenical movement, we rejoice and give thanks to God our Creator.

As we strive for the Kingdom of God, our societies and Churches continue to be challenged by our human sin and all kinds of division. Old and new divisions in the Church need healing, social and economic inequalities require transformation of our attitudes and structures. Continuing threats to democracy and the natural environment demand renewed attention to the totality of life. The resurgence of armed conflicts and terrorist attacks in some parts of the continent in recent years calls for repentance, forgiveness and justice. In the face of these realities, as churches redefine their ministry in the midst of the Covid-19 pandemic, let us reaffirm together and in a spirit of unity our commitment to witness to Christ as our Savior and to his promise of a life transformed in the power of the Holy Spirit.

Following the will of our Lord expressed in John 17 and in the Charta Oecumenica "that they may all be one," we are aware that Christian unity is not only the result of our human efforts. At the same time, this unity, for which Jesus prayed and suffered, must be perceptible in this world. In this sense, we want to be instruments of this unity and commit ourselves anew to strengthening ecclesial communion through common prayer and action, while at the same time offering our service to the world for the promotion of justice and peace."

What is happening in the digital world?

If we took a quick poll about the real world, people might answer: vaccines, AstraZeneca, lots of unemployment, political battles... But the digital world is just as real. Come and see.

April 12, 2021-Reading time: 6 minutes

Five or six thought-provoking joint news items have caught my attention in recent weeks. They have to do with freedoms and also with the digital world in which we live.

1) Songs in Cuba. Cuban singer Yotuel, from the group Orishas, has released a video titled 'Patria y vida' (Homeland and Life). Singing alongside him are the duo Gente de Zona, musician Descemer Bueno and rappers Maykel 'Osorbo' Castillo and El Funky, who are part of the Cuban dissident movement San Isidro. They blame the government for the economic crisis, lack of food and pressure against those who think differently, reports France24. Although he does not sing, Luis Manuel Otero, coordinator of the San Isidro Movement, formed in 2018 to promote freedom of expression on the island, also appears.

The artists directly oppose the well-known phrase coined by Fidel Castro in March 1960, 'Fatherland or death,' and call in their song to change those words to 'fatherland and life,'" the lyrics say.

2) Big tech dominance. The so-called 'big tech' companies are consolidating their global dominance and exceeding $1 trillion in revenues for the first time, boosted in 2020 by the strong digital pull of the hardest year of the pandemic. We are talking about Apple, Amazon, Microsoft, Alphabet (Google) and Facebook.

At the same time, the CEO of Renta 4 Banco, Jesús Sánchez Quiñones, emphasized two things in 'Expansión':

a) the six largest companies in the S&P 500 (on Wall Street) are all technology companies: those mentioned above, plus Tesla; and individually, Apple, Microsoft or Amazon are worth more on the stock market than the entire Spanish Gross Domestic Product (GDP).

And b) the latest actions of some of them "limiting the free speech of thousands of people and driving a Twitter competitor like Parler out of the market, marks a turning point," to the point that "the Texas attorney general has launched an investigation."

3) News about Twitch. The media are increasingly talking about Twitch, defined as "the Youtube of video games" by vozpopuli.com. It is mainly focused on the broadcasting of videos related to video games, and unknown to most people, but not to the followers of Ibai Llanos, for example, nor to the markets.

Amazon bought Twitch in August 2014 for 735 million euros. At the time of its purchase, it had 55 million users. Today it has 525 million (17.5 million per day) with an average audience of more than 1.5 million viewers.

This platform has recently updated its policies to prohibit serious misconduct and misconduct that may affect its community of users, even if it occurs outside the platform, especially those related to hate speech and harassment, as reported by ABC. The regulation will be applied whenever there is "verifiable evidence available", also in other social networks, and even outside the Internet.

To cite a third mention, the youtuber and eSports presenter, Cristinini, explained on the program Zapeando, on laSexta, what Twitch is all about, "It's a site where your children see other people playing video games and doing live broadcasts," she explained. What engages young people is improvisation, "without scripts, or staircases. You go live and let it be what God wants. That's what they like", says lasexta.com.

4) The tornado of the social networks. On Sunday, April 11, El País published an analysis with this headline on the front page: "La tecnoutopía que se convirtió en una ciénaga" (The technoutopia that turned into a swamp). Inside, the title seemed more constructive: "How to get social networks out of the swamp". The lead notes that Facebook has been denounced by Reporters Without Borders in France for allowing the spread of "disinformation and hatred." "We are going through an era of disenchantment with the networks, born as a technoutopia of freedom of expression. Perhaps, warn some experts, we have ceded too much power to this oligopoly," he adds.

The first lines say, textually, that "Donald Trump was left in January without accounts in most of the social networks. The decision frightened even many of those who are against his messages full of capital letters. Some critics believe that these platforms have become an oligopoly of public debate and that they should not have so much power as to leave the former president without a voice. Others point out that this certifies the end of a technoutopia that we should never have believed in, and that we should never have turned social networks into our preferred support for public debate". The rest of the analysis is pay-per-view.

5) Youtube cancels EWTN's account in Spain. Easter Monday,

EWTN, the world's largest religious content TV network, which broadcasts in more than 145 countries, reported that Youtube, owned by Alphabet (Google), had cancelled, or censored, its account on the platform.

The alleged reason was "inappropriate content", or "inadequate". The president of the TV channel in Spain, José Carlos González Hurtado, informed in a family email, on the eve of Easter celebrations, that the "inappropriate content" referred to "a documentary about the truth of abortion and the RU 486 abortion pill".

After the Youtube Live account was reinstated, it was definitively cancelled for another "inappropriate content". This time it was a cartoon, "Saints and Heroes". "We created a Facebook Live account and started broadcasting from there. The next day they suspended our account. I think we have the honor of being the first Catholic site to have been censored by Youtube and Facebook in Spain...", added the president.

The reason given by Youtube for the cancellation was "violating the Community Standards". Youtube has more than 2 billion users per month, and states among its Rules that "the reasons for which we can cancel an account or a channel are to repeatedly violate the Community Standards". Community Guidelines or the Terms of Service (e.g., when a user continually posts videos or comments that are abusive, harassing, or hateful), regardless of the type of content; or engage in a serious case of misuse, even if only once (e.g., when a user behaves in an abusive mannersend spam or share pornography).

Internet, exposed place

In recent times, the debate on the goodness of the new technologies, and particularly on the network and its platforms, has increased notably, as seen in the above-mentioned report from El País, but we could also mention El Mundo and its digital version, elmundo,es, leader in the network, or ABC and abc.es, etc., or La Vanguardia, etc.

Pope Francis, in his Message for World Communications Day in January 2019, clearly pointed out the openness to the net. "For as long as the internet has been available, the Church has always sought to promote its use at the service of encounter between people and solidarity among all, and invites reflection."

The network is a resource of our time, he added, and "constitutes a source of knowledge and relationships that was unimaginable until recently. However, it has become "one of the places most exposed to misinformation and to the conscious and planned distortion of facts and interpersonal relationships, which often take the form of discredit".

The Pope acknowledged that "on the one hand, social networks are useful for us to be more in contact, to meet and help one another; but on the other hand, they also lend themselves to a manipulative use of personal data for political and economic advantage, without due respect for the person and his or her rights."

Francis also referred to the fact that the web "is an opportunity to foster encounters with others, but it can also increase our self-isolation, like a spider's web that traps us".

Distinction between dominion and abuse of dominion

At the beginning of these lines, we referred to a reflection common to several of the news items mentioned above. It is the following. One thing is the legitimate dominance of a position in some field, be it economic, market, social, political, etc., and quite another is the abuse of that position of dominance, which must be proven. The legislative texts on Competition Law and others clearly reflect this.

José Carlos González-Hurtado argues, following the latest news, that 'big tech' "is neither neutral nor controlled by any public authority". "To draw several parallels, it is as if the electricity company decided to cut off electricity because it did not approve of the use made of that electricity. Or as if the water company were to shut off the supply for ideological reasons."

The issue would take some time to be debated, because the European Commission announced at the end of the year that it had considered imposing fines of up to 10 percent of their revenues on some large technology companies for alleged abuse of dominant position (lainformacion.com).

Moreover, German Chancellor Angela Merkel herself has declared that "it is up to legislators to set the rules governing freedom of expression, not private companies". According to several experts, this is a debate that will grow on both sides of the Atlantic.

For the time being, the network is a field that is little regulated in the world. In addition to the benefits it has brought to the world in terms of social communications, advancing in its regulation is a pending challenge that will be up to the jurists to face.

The authorRafael Miner

Journalist and writer. Graduate in Information Sciences from the University of Navarra. He has directed and collaborated in media specialized in economics, politics, society and religion. He is the winner of the Ángel Herrera Oria 2020 journalism award.

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Spain

"In the European churches we would like to see the testimony of their faith."

François Saleh Moll is one of the protagonists of the Day of Prayer for Native Vocations Campaign and has shared with Omnes his vision of this day and how we can be part of this construction of the Church in mission territories.

Maria José Atienza-April 12, 2021-Reading time: < 1 minute

Together with lay people, priests, consecrated women... etc. François Saleh Moll is one of the voices of this year's Campaign for the Day of Prayer for Native Vocations promoted by CEE, CONFER, CEDIS and Pontifical Mission Societies (PMS), with the slogan "Who am I for?".

This Xaverian Missionary, a native of Chad who lives in Morocco, wanted to share with Omnes a message of encouragement and hope on this Day. For Saleh Moll, "when we speak of native vocations, the most appropriate term would be vocations from the local churches".

This missionary reminds us that in continents like Asia or Africa "there is a positive response to evangelization. There are many conversions and vocations. A response that, he stresses, "gives meaning to our vocation, to our Christian existence".

How can Days of Prayer for Native Vocations help the development of local Churches in countries of new evangelization? In addition to the necessary economic contribution, Saleh Moll points out the importance of the "testimony of faith" and notes: "Today there is talk of a loss of European faith. The encouragement we would like to see in the European churches is that they themselves give witness to their faith, that they live the Sacraments and support it with prayer".

A call for encouragement

You can do it too! This is how François Saleh Moll bids farewell to the readers of Omnes, because "in each of your local churches you are also native vocations".

Spain

St. Teresa of Jesus "knew how to transfer heaven to earth, making her life a dwelling place of God".

The congress dedicated to the first woman doctor of the Church began with Holy Mass in the Church of St. Teresa. During the celebration a message from the Holy Father was read on the occasion of this congress.

Maria José Atienza-April 12, 2021-Reading time: 2 minutes

In his message, read at the beginning of the Eucharistic celebration of the International Congress "St. Teresa of Jesus, Exceptional Woman", the Pope recalled that the appointment of Doctor of the Church "recognizes the precious magisterium that God has given us in her writings and in the witness of her life".

Example of the role of women in the Church and society

The pontiff also stressed that "despite the five centuries that separate us from his earthly existence, the flame that Jesus lit in Teresa continues to shine" and wanted to point out, especially, "his courage, his intelligence, his tenacity, which joined a sensitivity for the beautiful, are an outstanding example of the role that women have played throughout history in the Church and in society".

The Pope encouraged the participants in this congress to deepen "the message of the saint and to spread her teaching. It is beautiful to remember that her mystical experiences transferred her to heaven, but she knew how to transfer heaven to earth, making her life a dwelling place of God in which everyone had a place.

International figures

The congress, which will be held from Monday, April 12 to 15 of the same month, will count, among others, with the participation of Card. Aquilino Bocos who will speak on "The Teresian reform and our reform. The unforgettable lesson of the first Doctor of the Church", the interventions of Dr. Silvano Giordano ocd and Professor Marianne Schlosser as well as the final touch of Card. Dr. Ricardo Blázquez Pérez who will speak on "St. Teresa of Jesus "Teacher of Spirituality" for our time".

The congress can be followed through its website and of the Youtube channel of the Catholic University of Avila.

It is important to remember that this International Congress also has a charitable purpose, since the amount of all registrations will be donated to the monastery of the Annunciation of the Lord of Alba de Tormes, which was the eighth foundation of Mother Teresa of Jesus, where he spent his last 15 days of life.

The Vatican

An international theological symposium to reflect on the priesthood

In a context of changing times and change in the Church, the Holy See is convening an International Theological Symposium to reflect on the reality of the priesthood and the challenges facing priests today.

David Fernández Alonso-April 12, 2021-Reading time: 2 minutes

On Monday morning, April 12, the Press Conference for the presentation of the International Theological Symposium entitled "For a Fundamental Theology of the Priesthood", organized by the Congregation for Bishops, to be held in Rome from February 17 to 19, 2022, was held live from the Holy See Press Office.

Among the speakers at the press conference were His Eminence Cardinal Marc Ouellet, P.S.S., Prefect of the Congregation for Bishops. Marc Ouellet, P.S.S., Prefect of the Congregation for Bishops; Prof. Vincent Siret, Rector of the Pontifical French Seminary in Rome, in remote connection; and Prof. Michelina Tenace, Professor of Theology at the Pontifical Gregorian University.

Extending the reflection initiated

"A theological symposium," Cardinal Ouellet stated during his address, "does not pretend to offer practical solutions to all the Church's pastoral and missionary problems, but it can help us to deepen the foundation of the Church's mission. The understanding of Divine Revelation on the priesthood of Christ and the Church's participation in this priesthood is a crucial question for our time".

The understanding of Divine Revelation on the priesthood of Christ and the Church's participation in this priesthood is a crucial issue for our time.

Marc OuelletPrefect of the Congregation for the Bishops

Ouellet assured that during "the synods on the family, on youth and on the Church in Amazonia, the questions concerning the priesthood and synodality were raised in all their magnitude, insisting on the reality of baptism, the basis of all vocations. The time has come to prolong the reflection and to promote a vocations movement that facilitates the sharing of the various ecclesial experiences throughout the world.

Professor Michelina Tecina summarized some of the topics that will be discussed during the Symposium: the importance of ordained ministers, the theology of vocation, the question of celibacy, the relationship with the sacred...

The days of the Symposium

Professor Vincent Siret, Rector of the Pontifical French Seminary in Rome, presented the Symposium in a more concrete way. The days are divided in such a way as to address the different themes. Each half-day is presided over by a cardinal. The day of February 17 is entitled "Tradition and New Horizons" and will be presided over in the morning by Cardinal Ouellet and in the afternoon by the Prefect of the Congregation for the Clergy.

The presentations on February 18 will be grouped around the trio "Trinity, Mission, Sacramentality". The Congregation for Divine Worship and the Discipline of the Sacraments will preside in the morning and the Congregation for Catholic Education in the afternoon.

On Saturday 19, Holy Mass will be presided over in the morning by the Secretary of State, Cardinal Parolin, in St. Peter's Basilica. Then, the work will gather under the themes "Celibacy, Charism, Spirituality", under the presidency of the Congregation for the Causes of Saints in the morning and, in the afternoon, that of the Prefect of the Dicastery for the Laity, the Family and Life. Pope Francis will speak that same afternoon to give some impetus to the mission of the participants.

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Photo Gallery

The young worshipper Jorge Bergoglio

Jorge Bergoglio appears on a sign-up sheet for Nocturnal Adoration at the Basilica of the Blessed Sacrament in Buenos Aires. An image that moved the Pope as it reminded him of his time as an adorer when he was between 18 and 19 years old.

Maria José Atienza-April 12, 2021-Reading time: < 1 minute
Latin America

A snapshot of freedom of education in Canada

In provinces such as Alberta and Québec, the educational curriculum is being rethought, which, among other things, has sparked a debate on academic freedom. 

Fernando Emilio Mignone-April 11, 2021-Reading time: 5 minutes

In Alberta, after a year of consultations with families and educators, the provincial government gave details on March 29 of a new curriculum for the first six grades of schooling, which respects certain family values and Canadian citizenship and history "ignored" by the previous curriculum, according to the provincial education minister, Adriana LaGrange. Parents and teachers will have a whole year to give their opinions, and it will not be implemented until September 2022.

Meanwhile in Quebec, the curriculum of a very controversial subject of Ethics and Religious Culture, which is compulsory in 10 grades and which many parents think forces the teaching of relativism, is under review. Although 10 % of the schools are private, they too must teach this subject. Protests by Jewish, Catholic and other parents have reached the highest courts. In the Loyola High School of Montreal versus Quebecthe Canadian Supreme Court upheld religious freedom against state secularism. Pyrrhic victory, as the government continues to force the teaching of religious ideas. à la mode on sexuality and gender. But, on the other hand, it resists for the time being the cancel culture - the tendency not to have students read the classics of Québec literature.

Alberta and Quebec are two (quite opposite) examples in this ancient, transcontinental, democratic-parliamentary federation. A country with 40 % of Catholics (compared to less than 25 % in the United States).

The "secularist" East and the free West 

The border between the provinces of Quebec and Ontario delimits in a certain way two Canadas, as far as freedom of education is concerned. To the west, a lot; and to the east, secularism.

The history of this country explains this difference. Quebec and Ontario originally had Catholic and Protestant public education systems. And by "constitutional symmetry", after the founding of the country by the British North America Act (of Parliament) of July 1, 1867, the provinces of Ontario and others further west also had religious state schools. 

But there were dramatic changes in the last decades of the 20th century, towards secularism on the one hand and freedom of education on the other. As we said, in the five provinces located west of the Ontario-Québec border (Ontario, Manitoba, Saskatchewan, Alberta, British Columbia), there are still today Catholic schools and some Protestant schools, fully or partially subsidized by each province. These 5 provinces have 27 million inhabitants, compared to the 12 million inhabitants of the more "secularist" provinces of the East, especially Quebec and Newfoundland. The latter have abandoned public religious schools (although there are private schools, religious or not). In fact, Quebec, after its "French revolution" in the 1960s, has established a sort of "civil religion" through its Ministry of Education.

Thanks to the pandemic, however, home schooling is on the rise in Québec, even though the proportion is below the percentage in the United States. home schooling than in the majority English-speaking provinces (i.e., all other provinces). Across the country, approximately 1 % of students are home-schooled; and home schooling has always been legal throughout Canada.

Brett Fawcett says

Brett Fawcett, from Edmonton, Alberta, teaches in the Canadian International School of Guangzhou in China, and is a scholar of Canadian Catholic education. He has done some research whose conclusions come as a perfect fit here. In dialogue with me, he explains that the basic constitutional principle with respect to "denominational" schools (let's not forget Protestant state schools, even though they are now dying out) is this: if a province joined the Canadian federation in 1867 or later with explicit legal protections for such education, provincial legislatures cannot repeal them without a constitutional amendment. Thanks to the cultural invasion from the south, Canada is "tyrannized" by American ideas of political philosophy. But Canada's founders established an educational system very different from that of the USA, "for very good reasons".

Fawcett has investigated Catholic state education and proves that students almost always learn more, drop out less, are more respected if they are indigenous, etc. In other words, he proves that this type of education brings many advantages to society, in addition to saving money for the treasury. He says that, in the specialized articles, the phrase "Catholic school advantage" describes this phenomenon in three words. "I suspect," says Fawcett, "that those who criticize Catholic subsidized education concede its successes without contradicting them because they don't want anyone to take too much notice. If people were to take more notice, and see how much good it does young people, all the arguments against it that seem so persuasive would suddenly seem weaker. And it is not from now; it is from always that Catholic schools have been better, and that in spite of constant opposition, skepticism and disadvantages."

These advantages are summarized by Fawcett as follows: better academic results; warmer and more welcoming communities (e.g., for indigenous people, immigrants, non-Catholics); and the decisive fact that many parents (including Muslims, non-Catholic Christians and others) choose these schools. Fawcett argues with a global view. He explains that the same thing happens in many other countries, such as the United States (Supreme Court Justice Sonia Sotomayor told the New York Times that African-American and Latino children like her were able to rise from humble origins to successful careers thanks to Catholic schools), Chile, the Netherlands, the United Kingdom, Australia, New Zealand, etc.

In addition, he has made a historical analysis in which he points out the struggles since the beginning of the country to establish and maintain these schools. In this regard, he highlights the Irish Catholic immigrant Thomas D'Arcy McGee, a Montreal politician who in the 1960s was instrumental, together with a Protestant political opponent, in incorporating the above-mentioned constitutional principle into the Canadian constitution.

Fawcett adds that Canadian multiculturalism - a political philosophy distinct from the American "cultural melting pot" - relies heavily on religious state schools. Dominant cultures are much more "assimilationist" when they... dominate! This is proven in Quebec today, when governments, having abolished in 1997 the religious state schools, impose the ideologies of the day (gay, gender), ignoring the concept of the right of parents to the education of their children.

Fawcett quotes John Stuart Mill: the English philosopher had already warned that educational diversity is of untold importance.

"Canada always wanted to be a multicultural society. The reason French and English populations of British North America were willing to join together to form a nation, despite the tensions between them, was that they wanted to protect their respective civilizations from being absorbed into the shredded flesh of the United States."

"Catholic schools preserve the valuable diversity of cultures, including, for example, the fact that Muslim students can say their prayers in a Catholic school in Toronto."

"The great Canadian philosopher George P. Grant, in his book. Lament for a NationThe 1965 edition of the Canadian Journal of 1965 reminded its readers that Canada was founded by two religious civilizations that wanted to preserve themselves from the encroaching liberal society of the United States. The reason they had to form another nation was to resist the United States, because it was imperialistic. It was a seductive and attractive nation, it eradicated other cultures and imposed its own."

"Grant argued that since liberalism sees the atomized individual and his or her desires as the primary good, it is linked to technology, which in turn is linked to the satisfaction of the individual's desire. A society based on technological liberalism judges everything in relation to the utility of technology. If a culture hinders technology, that culture is unceremoniously swept away."

The World

Iraqi refugee youth grateful for Pope's visit

The stories of Soleen and Sheet show how faith in Christ is a fundamental support in difficulties, even when they are as serious as the approach of death. 

José Luis Domingo-April 11, 2021-Reading time: 4 minutes

Refugees who had to leave Iraq following the 2014 Islamic State outbreak are beginning to return home. The Pope's visit has encouraged young people, a particularly at-risk group and, at the same time, a group of great support for this task.

Soleen was born in Qaraqosh (ancient Nineveh, Iraq) on July 19, 1998, into a Christian family. She grew up in an environment where Aramaic was spoken at home and the faith was lived daily, both at home and in the city. "During each religious feast, everyone would go down to the streets or go up to the roofs of the houses to follow the processions or attend the mass that was celebrated in the church squares and broadcast over the loudspeakers to all of Qaraqosh.", recalls the young woman. "As in all public schools, we had religion classes according to the religion of the students.".

However, throughout 2014, Soleen's life changed, like that of thousands of Christians in Iraq. On June 9, Daesh soldiers entered Mosul, Iraq's second largest city. The city's Christians and Jews were left with only one choice: convert to Islam or accept the status of dhimmi (protected), the name given by Muslims to a Christian or a Jew living in a country where the state religion is Islam; the dhimmi is tolerated but is considered a second-class citizen. The Christian dhimmi can live his faith, but without being seen to do so. He can no longer work and must pay a tax set at 250 euros per month by Daesh. Churches are closed and masses are forbidden. Threatened with beheading if they did not submit to this new rule, the Christians of Mosul decided to flee and take refuge in Qaraqosh. But on August 6, after having bombed the city several times, Daesh entered Qaraqosh.

Drop everything

Leaving everything that was their life, Soleen's parents set out with their four children and grandmother to flee to Erbil, a city in Iraqi Kurdistan some 60 kilometers away. Erbil was submerged by an uninterrupted flow of families. Parks, empty lots, schoolyards, gymnasiums, buildings under construction: every available space was occupied. "In the center of the camps, the families placed the images of Our Lady that they had been able to bring with them.".

Until then, Soleen had never doubted her faith. But that day, for the first and only time in her life, she lost confidence in God. "I remember telling my mother that God had abandoned us. My mother answered me that no, He had not abandoned us, that He would never abandon us and that He would continue to watch over us. It was not easy, but I tried to think that maybe God was sending us this test to make us grow in our faith, so that we would never lose confidence in Him and that we would know how to thank Him for everything. To help me, I have often reread these words of Christ: 'Men will hand you over to be tortured and put to death; all peoples will hate you for my sake. At that time many will abandon the faith... But he who stands firm to the end will be saved'. This Gospel gives me great strength to remain faithful, to love God always and to forgive Daesh.".

Arrival in Europe

After two months in Erbil, Soleen's family was one of the first to be able to leave for Grenoble (France), thanks to a person who, knowing Soleen's uncle (a priest in Baghdad), managed to find them a host family. 

And it was then that Soleen met the Lanfrey Center. "My prayer had been answered! At Lanfrey I discovered formation activities and spiritual accompaniment that allowed me to learn many things and to grow in my faith.". Thanks to the friends she made there who took turns teaching her French, Soleen not only discovered a taste for the French language, but also rediscovered a taste for life. She learned the vocabulary of faith and how to speak of God to others in France. Today, although nothing will ever be the same because she misses many of her loved ones, Soleen knows that she and her family were very lucky.

Witness of faith to change society

The story of Sheet, a 26 year old student from l'Ecole de Management EMD from Marseille, is similar. He recalls the night they had to escape from Qaraqosh amidst the bombs, leaving behind their belongings at the mercy of the looting that quickly took hold of the city. He confesses to having lived through the same experience of helplessness and dashed hope upon arriving in France. "Arriving at Charles De Gaulle airport, we crossed Paris at night to get to the station where we would take the train. Seeing from the outside the magnificent and numerous churches of the city we were happy thinking that we were arriving in a Christian country where there was no war. The shock came when we entered the churches for mass and discovered that they were empty in contrast to the completely full churches of Qaraqosh where you always found the priests available. Thanks to my parents we have kept our faith alive". Sheet today feels the need to witness to his faith and to transform French society.

Looking to the future

"The Pope's trip was a great moment for all of us. His message was one of peace: we are all brothers; before rebuilding houses and cities, we must rebuild the bonds that unite us with others, rebuild trust. Because today in Iraq there are problems between the Shiites, the Sunnis and the Kurds, and we Christians are in the middle. Reconciliation is the first step to rebuild Iraq."Sheet adds.

A certain mistrust is installed among Iraq's Christians towards Muslims whom they consider still impregnated with Daesh ideology. It will take time and lasting peace to rebuild the damaged ties between the communities that make up Iraq.

According to Soleen, "Daesh has succeeded in taking away our home, our family, our friends, but it has not succeeded in robbing us of what is essential: our faith in Christ. When I think of Daesh, I pray that God will forgive them.". It's hard to hear these words, and yet for Soleen it's very important!

The authorJosé Luis Domingo

Omnes correspondent in France.

ColumnistsJosé María Calderón

Vocational spring

The Day of Prayer for Native Vocations unites the Church's petition and thanksgiving for those young people in Asia and Africa who respond to God's call and need financial support to carry out their studies and pastoral work.

April 11, 2021-Reading time: 2 minutes

For many years now, I don't know how many, the months of March and April have been months in which we have been invited to pray for vocations. I am sure that the feast of St. Joseph has influenced this... 

It is also at this time, in the springtime, that the Church presents us with a precious reality: the emergence of numerous vocations to the priesthood and consecrated life in Africa, America and Asia. 

Yes, in Europe we are dry and we must pray and we must ask, because the fact that there are or are not vocations is not a mere anecdote; it is really a snapshot of the spiritual situation of our Church in these places.

On the other hand, in those countries that we call mission countries, the reality is quite different: the novitiates and seminaries show a precious vitality. Many young people are generously considering giving themselves to God and to the Church, and it is a great gift to be able to share with them a time of prayer, a moment of conversation, the Eucharist!

Thanks to the Holy See, through the Pontifical Missionary Work of St. Peter the ApostleIn this way, these novitiates and seminaries can be opened every day and can be provided with trained teachers, theological libraries and means of support, so that these vocations are not lost, as Pope St. John Paul II asked.

Many priests and many Christians collaborate with formation scholarships so that one of these young people can do his formation studies without anguish. Is there anything more beautiful than knowing that a young man, a young woman is, in some mission country, praying for me, because I have sponsored him in his studies?

This is called feeling the weight and responsibility of the Church, this is called helping the Pope so that the Church in mission lands grows and develops. 

In order to promote this awareness, in Spain we will celebrate on April 25, the Day of Native Vocations, so that everyone, each one in his concrete situation, knows that we can/should be an active part in the strengthening of the mission territories and their vocations. 

The motto chosen for the 2021 World Youth Day was given to us by Pope Francis: For whom are you?...for God, for the Church, for my brothers! May none of them be lost for lack of means!

The authorJosé María Calderón

Director of Pontifical Mission Societies (PMS) Spain

Vocations

Vocations from here and there: a constant need in the Church

The upcoming celebration of the World Day of Prayer for Vocations and the Day of Native Vocations highlights the commitment of the whole Church to those who respond to a special call from God.

Maria José Atienza-April 9, 2021-Reading time: 3 minutes

On April 25, a joint celebration will be held of the World Day of Prayer for Vocations and Native Vocations Dayorganized by CEE, CONFER, CEDIS and the Pontifical Mission Societies (PMS).

This day focuses, in a special way, on the work of the Pontifical Work of St. Peter the Apostle - one of the four Pontifical Mission Societies (PMS) - which has been the Pope's instrument for over 130 years to channel the help of all Catholics in the world and support the formation of native vocations who, on many occasions, have serious difficulties to continue their formation due to economic problems.

"Who am I for?"

This was the theme chosen for the World Day of Prayer for Vocations and the Day of Native Vocations. A question taken up by Pope Francis in the Christus vivitMany times in life, we waste time asking ourselves: 'But who am I? And you can ask yourself who you are and spend a lifetime searching for who you are. But ask yourself: 'Who am I for?'". You are for God, no doubt. But He wanted you to be for others, too."

Union with Native vocations

The Day of Prayer for Vocations is celebrated in our country in conjunction with Native Vocations. In this way, it is intended that young people accept the possibility of the vocational call as a valid path of life and, in addition, that the Christian community and society in general promote vocations of special consecration with prayer and accompaniment, and finally to collaborate economically in the formation of vocations that arise in mission countries. As explained by OMP, "if it is important to dedicate at least one day to pray for vocations, a Christian -who necessarily has a Catholic, universal heart- cannot fail to think also of vocations in those countries where Christian life is beginning to become a reality".

Web, Prayer Vigil and Song for the Day

The promoters of this Day have planned several actions to publicize this day in our country. The first of these has been the launching of a own website in which various testimonies, prayer materials, the Pope's message for this Day and ways to collaborate with native vocations are collected.

On Saturday, April 10, the events surrounding this date will begin with the presentation of the song "Who am I for?The "Hakuna" group composed and performed by the group Hakuna and on the 24th is scheduled the broadcasting of a Prayer Vigil at 20.00h. through its YouTube channel.

The conference will be presented at a press conference on April 20.

Vocations in Spain and around the world

Currently, according to data from the Episcopal Commission for Clergy and Seminaries of the CEEIn the last year, there are 1,066 major seminarians in all the Spanish dioceses (62 less than the previous year) and 126 were ordained priests (2 more). And in the minor seminaries of our country there are 827 seminarians (last year there were 890), of whom 25 went to the major seminary (3 more than the previous year).

With regard to religious institutes and societies of apostolic life, according to the statistics of CONFER as of October 2020, its members number 37,286: 28,323 religious sisters, from 302 congregations (counting 659 juniors); and 8,963 religious, from 109 (with 260 juniors). This represents a decrease of 1,402 with respect to 2019. As a reality and hope for the future, 207 novices and 90 novices, not counted in the above-mentioned total.

As of January 2021, the figures for CEDISthe Spanish Conference of Secular Institutes, speak of 2,354 members (36 less than at the beginning of 2020). Of these institutes, 26 are of Spanish foundation, while another 14, founded outside our borders, have members present in our country.

DATO

76.759

Seminarians can pursue their studies and pay for their living expenses thanks to the Pontifical Work of St. Peter the Apostle

The Pontifical Work of St. Peter the Apostle

The Pontifical Work of St. Peter the Apostle is entrusted by the Holy See with the care of all seminaries in mission territories. It annually supports 76,759 seminarians (one out of every three seminarians in the world) and 8,094 novices in their first canonical year. In 2020, OMP Spain allocated almost 1.5 million euros to help 52 seminaries in 19 countries. This contribution benefited 3,535 seminarians and 183 formators. This money also contributed to the formation of around 500 novices.

Latin America

Dominican Republic: towards the Jubilee Year

The recent presentation of two official documents in 2021 of the Dominican Episcopal Conference (The Pastoral Letter and the Message on the occasion of the month of the homeland) set the tone for Catholics during this year.

José Amable Durán-April 9, 2021-Reading time: 3 minutes

Each year the Dominican Episcopal Conference (CED) issues two official documents: a pastoral letter published on January 21, on the occasion of the feast of Our Lady of Altagracia, protector of the Dominican people, addressed to all the parishioners in which it deals with a theme of faith from the biblical-doctrinal and theological-pastoral aspects; and a Message published on February 27, National Independence Day, addressed to all Dominicans, in which she deals with issues of national interest, proposing and suggesting wise socio-political orientations from the light of faith and the social doctrine of the Church. In this brief article I would like to present the two documents published this year 2021.

The Pastoral Letter

The Pastoral Letter of January 21, 2021 is entitled: "Our Lady of Altagracia, a gift from God to the Dominican people". It is a document with two clear objectives: to bring words of encouragement and hope to our people (in the face of the various sufferings caused, in a special way, by the effects of the Covid-19 pandemic) and to prepare the hearts of Catholic Christians for the celebration of the 100th anniversary of the canonical coronation of Our Lady of Altagracia, which will be celebrated with a Jubilee Year that will begin, God willing, on August 15, 2021 and will conclude on August 15, 2022. 

To achieve these two objectives, the bishops recall the gift that the Lord has given us from the very origins of our history, in the miraculous image of Our Lady of Altagracia, while highlighting the Marian devotion of the Dominicans. On the other hand, in accordance with the Aparecida document, they present the Virgin as "model of missionary disciple and intercessor on behalf of her children. Finally, they invite us to renew our faith through an ardent devotion to our spiritual mother, welcoming like her the Kingdom of God, while entrusting all the Dominican people to her powerful protection.

Message for the month of the homeland

The message of February 27, 2021, is entitled: "The message of February 27, 2021.And let us show the world that we are brothers". In this brief document, the bishops, as shepherds of our people, drawing inspiration from the encyclical Fratelli Tuti of Pope Francis, and in one of the poems of the patrician Juan Pablo Duarte, from which they take their title, they try to answer a key question: what does it mean to build fraternity on Dominican soil today? And they respond by making the following statements: 

Home

In the first place, the fraternal spirit is built in the home, but they denounce that not all families have the same possibilities, hence the duty of the state to create the necessary conditions for all families to develop healthily in a stable environment. In this sense, as a concrete action, they invite the Catholic universities to organize an open symposium to help define an authentic family policy suitable for the whole Dominican society.  

Secondly, in the face of the drama of abortion and the "throwaway society", they emphasize that there is no true fraternity without caring for human life in all its stages and expressions.

A universal fraternity

Thirdly, the construction of a universal fraternity. In this sense, they motivate to cultivate a healthy nationalism, that is, a sense of Dominicanity that does not close in an exacerbated national feeling and closed to the foreigner or the different, much less from our reality as believers; in this tenor, in communion with the Holy Father, they encourage to overcome the fear that today provokes the encounter with migrants and foreigners, and rather, to let ourselves be enriched and complemented with their gifts and talents. 

Fourth, corruption breaks with fraternity as a nation. The Bishops recognize that Dominicans, as a demand for justice and vindication of their personal dignity and that of the people, have gradually become more aware of this scourge. However, they also call not only to claim their just rights, but also to make an examination of personal conscience so as not to fall into the bad practice of only seeing the speck in another's eye (cf. Mt 7:3-4). 

Show that we are brothers

Finally, "...And let us show the world that we are brothers". Today, as yesterday, independence remains a pending task, "which must be carried out patiently and courageously on the basis of the right of all peoples". However, the right is not enough, it is necessary to raise "universalizable political emotions" that serve as an engine for political commitment. In this sense, our national anthem reflects this feeling in one of its stanzas when it says: "No people deserves to be free if it is a slave, indolent and servile, if in its breast the flame does not grow that tempered the virile heroism". Finally, our pastors recognize the spirit of welcome and solidarity that characterizes us as Dominicans, while carrying a message of hope exhorting us not to lose faith in the midst of difficulties and to continue "showing the world that we are brothers."

The authorJosé Amable Durán

Auxiliary Bishop of the Archdiocese of Santo Domingo, Dominican Republic

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Evangelization

Boring homilies? At that time... let's make the most of it.

The effect "I come to talk about my book" is often recurrent in some Sunday homilies. It is worthwhile to make an examination of conscience and truly believe that the Word of God is alive and loquacious.

Javier Sánchez Cervera-April 9, 2021-Reading time: 3 minutes

At that time... let's make the most of it.. With these words a group of priests summed up the other day the temptation that some of us have to make the Gospel say what seems to me. And when I say "what seems to me" I am referring to an outlet for a personal problem, to a topic I feel comfortable with without thinking about it, to an article I read in the office, to a pamphlet I bought at the Paulinasor anything else. 

let's make the most of the time

The effect "I come to talk about my book" is verified over and over again when I have my topic -usually my mono-topic- and no matter what the readings, the liturgy, the people or the mummy of Tutankhamen say, I don't get out of there and I push, squeeze and shake the Word of God as much as it takes to make it end up supporting my moves. 

In such cases, the words of the Gospel could properly be applied to us: "To whom shall I compare this generation? It resembles children who sit in the marketplaces and reproach their peers: 'We have played for you the flute and you have not danced; we have sung lamentations and you have not mourned.' For John has come, who neither eats nor drinks, and they say, 'He has a demon.' The Son of Man has come, who eats and drinks, and they say, 'Behold, a man who eats and drinks, a friend of tax collectors and sinners'" (Mt 11:16-19).

The problem with the gospel is that it doesn't complain. You can use it as a paperweight, or you can manipulate it to beat -literally or figuratively- the people. In any case, the problem would not be, in any case, of the Gospel, but of the one who manipulates it since, as the Apocalypse says: "If anyone adds anything to them, God will send upon him the plagues described in this book. And if anyone takes away any of the words of this prophetic book, God will take away his share in the tree of life and in the holy city described in this book" (Rev 22:18-19).

What this last warning contained in the Bible emphasizes is that we are servers of the Word of God and not owners and, therefore, we are asked for an attitude of detachment from our own ideas, neurasWe have to kneel before God who speaks to us in order to give us an eternal, intimate truth, necessary to know Him and ourselves. 

The prerequisite is, of course, an act of faith: believing in ourselves. for sure that it is the Word of God that is "lively and effective, sharper than a double-edged sword". (Heb 4:12-13) and it is not our word, nor our eloquence, that convinces and transforms people. Believed for sure In the words of St. Thomas: "Contemplata aliis tradere", to shine in order to illuminate, to contemplate in order to communicate (STh, II-II, q.188, a.6, c.). In the words of St. Thomas: "Contemplata aliis tradere," to shine in order to enlighten, to contemplate in order to communicate (STh, II-II, q.188, a.6, c), to be, in short, transparent so that-as St. Josemaría liked to say-he alone can shine forth. 

So here we have, brother preacher, a point for our examination of conscience. How much of me is in my preaching and how much of Christ and how to do so that "He grows and I diminish." (Jn 3:30), lest my sermon of seven words become seven thousand, of which six thousand nine hundred and ninety-three are mine.

Yes, Bartimaeus was blind and Christ cured him, but I don't know if the message is that that's why we should buy more ONCE lottery tickets...; and Lazarus came out of the tomb after several days, but from there to make a defense. by machete of the need to take care of the parish cemetery... You know what I mean. 

It is a matter of putting aside - for the moment - our ideas, our sensibility, our tastes and immersing ourselves in the eternal of the Word of God, sifting through it the circumstantial and anecdotal until we find, like a nugget of gold in the pan, the message that the Lord wants to communicate to us in the preaching of each day. 

I believe that a good mechanism -the oldest of all- for this batting of the Word of God is the Lectio DivinaWe will talk about it in the next publication. 

Happy Easter!

Photo Gallery

Chapel of the Encounter of the Diocesan Seminary of Coria-Caceres

Its design is reminiscent of the "tent of meeting" where the Ark of the Covenant was kept, the presence of the Lord among the people.

Maria José Atienza-April 9, 2021-Reading time: < 1 minute
The Vatican

Francis presides at the Mass of Divine Mercy Sunday

The second Sunday of Easter is known as Divine Mercy Sunday. It is a devotion strongly recommended by recent Popes.

David Fernández Alonso-April 8, 2021-Reading time: < 1 minute

On Sunday, April 11, Pope Francis presided, for the second time, at the Mass for the Feast of Divine Mercy in the Church of Santo Spirito in Sassia in Rome. The Holy Mass was celebrated in private at 10:30 a.m. and, at the end, from the church itself, the Pope led the prayer of the Regina Coeli, from there, and not from the Library of the Apostolic Palace, as he is doing the last Sundays, because of health restrictions.

Both the Holy Mass and the Pope's Regina Coeli prayer on Sunday, April 11, were broadcast live on television by Vatican Media and transmitted by Vatican News with commentary in Italian, French, English, German, Spanish, Portuguese and Arabic.

The feast of Divine Mercy comes from the message of God's mercy received by Sr. M. Faustina Kowalska (1905-1938), which calls for trust in God and an attitude of mercy toward one's neighbor. It calls to proclaim and pray for Divine Mercy for the world, including the practice of new forms of worship. 

Devotion to the Divine Mercy grew very rapidly after the beatification (April 18, 1993) and canonization (April 30, 2000) of Sister Faustina and also due to the pilgrimages of Pope John Paul II to Lagiewniki (1997 and 2002).

In the year 2000 Pope John Paul II canonized St. Faustina and during the ceremony declared: "It is therefore important that we fully embrace the message transmitted to us by the Word of God on this Second Sunday of Easter, which from now on throughout the Church will be designated 'Divine Mercy Sunday'". (Homily, April 30, 2000). Both Benedict XVI and Pope Francis have recommended this devotion.

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Family

The beauty and richness of the family

The journey we are undertaking with the year dedicated to the family will be watched over by St. Joseph, head of the Holy Family, and will serve as a preparation for the World Meeting of Families in 2022.

Giovanni Tridente-April 8, 2021-Reading time: 3 minutes

Five years after the publication of the apostolic exhortation Amoris laetitia On the beauty and joy of family love, since March 19, the Solemnity of St. Joseph, the whole Church has been living a year dedicated to the "good news" of the family and focused on the Christian proclamation of the family.

Close to families

This pastoral journey is intended to be a preparation for the X World Meeting of FamiliesThis time it will be held in Rome on June 26, 2022 in the presence of the Pope. It is also intended to be an opportunity to deepen the undiscovered richness of Pope Francis' special document. Among the strong objectives is that of bringing the Church closer to the families of the world, even more so in this time of pandemic, which tests their stability and their very happiness. 

There is another document that is also part of these celebrations. Gaudete et exultate, also published on March 19, 2018, addressed to the call to holiness in the contemporary world. 

DATO

3 years

Gaudete et exultate, on the universal call to holiness.

These two texts, therefore, highlight family love as a vocation and a way of holiness, and of understanding "...".the deep and salvific meaning of family relationships in everyday life".

The announcement of the year dedicated to the "Amoris laetitia Family" was made by Pope Francis during the Angelus on December 27 - not coincidentally, the feast of the Holy Family - placing it under the protection of St. Joseph. "caring husband and father".

Special Year of St. Joseph 

The figure of St. Joseph will not be alien to these events, since a few weeks earlier, on December 8, the same Pontiff had proclaimed a Special Year of St. Joseph for the whole year 2021, 150 years after the Decree of the Holy Father. Quemadmodum Deus with which Blessed Pius IX declared him Patron of the Catholic Church.

Along with the proclamation of the Special Year, the Holy Father has also published a moving Apostolic Letter, Patris corde, which, against the backdrop of the Covid-19 pandemic, highlights the importance of all those people who, like the saint, "far from the spotlight, they exercise patience every day and instill hope, sowing co-responsibility". 

St. Joseph, on the other hand, concretely expressed his paternity "...".by having made of his life an oblation of himself in love placed at the service of the Messiah". 

DATO

5 years

of Amoris laetitia, on the beauty and love of the family.

Another aspect highlighted by the Holy Father is the "creative courage". of Mary's bridegroom, that which arises especially in difficulties and which brings forth unexpected resources in man. "The Carpenter of Nazareth." -write- "He knows how to transform a problem into an opportunity, always putting trust in Providence".

World Grandparents Day

Returning to the Year of the Family, it is intended to encourage "a renewed and creative pastoral impulse to place the family at the center of the Church's and society's attention", as the Pope explained in one of the last Angelus.

This also includes the role of grandparents and the elderly, who are very much present in the Holy Father's intentions. It is not by chance that, as a result of this special Year of the Family, he also wanted to establish a specific World Day dedicated to them. It will take place every year on the liturgical memorial of Saints Joachim and Anne, grandparents of Jesus, on the fourth Sunday of July. 

The Dicastery has created a website through which it is possible to be informed of all the initiatives planned for this special year: forums, projects, catechesis, pastoral proposals, which are promoted both in Rome and in the Bishops' Conferences around the world: www.laityfamilylife.va

The entire Holy Family is thus "represented" in this pastoral itinerary that began in the Church with the parents of Jesus, under the care of his adoptive father St. Joseph, up to his grandparents Joachim and Anne. An appeal to rediscover the importance and beauty of this primordial nucleus of society.

Integral ecology

Latin America improves in palliative care, but it is insufficient

Seventeen Spanish- and Portuguese-speaking Latin American countries, with 630 million people, have 1,562 palliative care teams. Progress is being made, but not enough.

Rafael Miner-April 7, 2021-Reading time: 5 minutes

At a time when Latin America is one of the places on the planet hardest hit by the Covid-19 virus, for example in countries such as Brazil, Chile, Colombia and Peru, it has been made public the Atlas of Palliative Care in Latin America 2020The report provides an overview of the state of this type of specialized care in the region. That is, care provided in a comprehensive manner to patients with severe suffering due to advanced disease.

The study provides information on 17 Spanish- and Portuguese-speaking Latin American countries, inhabited by more than 630 million people, and offers a systematic review of the development of this specialized care, with the aim of promoting it throughout the region. The countries that participated in the study are Argentina, Bolivia, Brazil, Chile, Colombia, Costa Rica, Dominican Republic, Ecuador, El Salvador, Guatemala, Honduras, Mexico, Panama, Paraguay, Peru, Uruguay and Venezuela.  

Latin America has 1,562 palliative care teams, a ratio of 2.6 per million inhabitants. This is a rate that reflects progress in the number of services and in public policies in the region since 2013 in this area.

However, the improvement does not yet cover the needs of the population, as it is estimated that only 7.6 % of people in need of palliative care in Latin America receive it, although there are already five countries (Colombia, Costa Rica, Chile, Mexico and Peru) that have a palliative care law, which Spain, for example, does not have.

Uruguay, Costa Rica and Chile, ahead

The countries with the highest rate of palliative care teams per million inhabitants are Uruguay (24.5), Costa Rica (14.74) and Chile (13.41). At the bottom are Guatemala, Honduras (both with 0.64) and Peru in last place (0.58). Of these services, 1,173 are integrated into hospitals. Bolivia (0.89) and Ecuador (0.83) have the highest rate of these resources. In El Salvador and the Dominican Republic, none have been recorded. 

As for pediatric palliative care, 123 teams have been detected, representing 7.9 % of the reported services. The countries with the highest rate per million population under 15 years of age are Uruguay (19.3) and Argentina (5.25). In Paraguay and Venezuela no teams have been identified. 

These are some of the data included in the Atlas, developed by the Latin American Association for Palliative Care (cuidadospaliativos.org); the International Hospice and Palliative Care Association (hospicecare.com), and the Global Observatory of Palliative Care of the University of Navarra, who belongs to the Atlantes research group of the Culture and Society Institute (ICS) of the same university. The work is part of one of the research focuses of the 2025 strategy of the University of Navarra, "Palliative Medicine", within "Personalized Medicine".

Another indicator analyzed is the distribution of potent opium-derived drugs, the so-called opiates, for pain relief. Brazil (1,385 kg), Argentina (762.7 kg) and Colombia (556.1 kg) top the list. The nations in which there is the best collaboration between those who prescribe these analgesics and those who regulate their use are El Salvador and Uruguay. Brazil, Guatemala, Honduras, Paraguay and Venezuela have the worst collaboration, according to the Atlas.

Physician training

The training of physicians is another key factor in promoting the discipline, according to the Atlas. Eight countries recognize palliative medicine as a specialty and/or subspecialty: Argentina, Brazil, Colombia, Costa Rica, Ecuador, Mexico, Paraguay and Venezuela. Chile is in the process.

Likewise, the promotion of specific laws is a fundamental indicator for observing the development of the specialty. According to this study, Colombia, Costa Rica, Chile, Mexico and Peru currently have a palliative care law.

On the other hand, Mexico, El Salvador, Costa Rica, Panama, Venezuela, Ecuador, Brazil, Uruguay, Argentina and Chile have reported a national palliative care plan or strategy, some explicitly for cancer patients. However, their scope and whether they have an adequate budget for their implementation is unknown. 

Care plans

The Lancet Commission on Global Access to Palliative Care and Pain Relief estimates that 3.5 million people in Latin America live each year with suffering from a serious illness. The World Health Organization (WHO) predicts that the global need for palliative care will continue to increase as a consequence of the growing burden of non-communicable diseases (cancer, cardiovascular pathologies...) and the aging process of the population.

DATO

3.500.000

Every year, people in Latin America live with suffering due to a serious illness.

When asked about this figure, Miguel Sánchez Cárdenas, researcher at the Atlantes group, stated that "this value is an estimate. Although the Lancet Commission has estimated that more than 3.5 million people require palliative care, the number of people who receive it is a calculation based on the access they will have to services and drugs, so we recommend using it in proportion and not in absolute numbers".

Regarding what would be an adequate percentage of people receiving specialized palliative care, Sánchez Cárdenas points out that the rate "varies according to the type of disease. For example, in cancer it is considered that 90 % of patients require palliative care and should receive it. In other diseases such as cardiovascular diseases, 65%; in dementias, 80 %; in chronic lung diseases, 80 %. This implies that health systems have broad access for this population and tools to identify who needs palliative care."

Valuation

Miguel Sánchez Cárdenas considers that compared to 2013, when the first edition of the Atlas was published, "the data and ratios have improved. There has been an increase in the number of services, educational programs and the existence of public policies in the region. Although it is necessary to indicate that they are still considered insufficient to meet the need.".

Dr. Tania Pastrana, principal investigator of the project, said that "to promote the development of Palliative Care in Latin America it is necessary to know the current level of the discipline and its progress over time. We are very pleased to see that this edition shows important advances in all Latin American countries." "With the information in the Atlas it is possible to design plans and programs adapted to the needs and conditions of each country," said Dr. Patricia Bonilla, president of the Latin American Palliative Care Association.

Comparison

The availability of a legal framework for palliative care is considered important by many specialists in view of the attempts to legalize euthanasia in some countries, as has recently occurred in Spain, although there are some States, such as Colombia, that have regulated both phenomena: euthanasia and palliative care. As has been pointed out, in addition to Colombia, Costa Rica, Chile, Mexico and Peru already have palliative care laws.

Colombia is one of the few countries in the world that has decriminalized euthanasia, along with the Netherlands, Belgium, Luxembourg, Canada, and some states in Australia and the United States. In Colombia, euthanasia is considered a fundamental right, and is applied to those over six years of age with an incurable disease.

Europa

In terms of other indicators, as reported by this portal omnesmag.com, the EAPC Atlas of Palliative Care in Europe 2019 reported that Europe has 6,388 specialized palliative care services, of which 47 % are concentrated in four countries: Germany, the United Kingdom, France and Italy.

Of the total number of teams, 260 are located in Spain, which represents an average of 0.6 per 100,000 inhabitants, according to the European Association for Palliative Care (EAPC).. Atlas places Spain ranked 31st out of 51 European countries analyzed, at the same level as Georgia, Romania, Latvia or the Czech Republic.

The European Atlas was coordinated by Dr. Carlos Centeno, principal investigator of the ICS Atlantes Program and director of Palliative Medicine at the Clínica Universidad de Navarra. In a statement given to omnesmag.com, Dr. Centeno said: "Today euthanasia is demanded in society, even in law, for many things that have a solution. Medicine also has many things to say in the face of suffering that at times can be intolerable. Medicine has something, and I know it is effective, because I have seen it in action so many times".

The coward's minute of glory

Easter highlights the unfathomable magnitude of divine love manifested in forgiveness: God rises for the cowards who denied him.

April 7, 2021-Reading time: 2 minutes

One reads the Gospels corresponding to the Masses of the first days of Easter and cannot help but think of the Apostles "what a bunch of cowards these guys were"; hidden, frightened, fearfully... These are phrases that are repeated in the passages of these days. And the most shocking thing is that Jesus Christ, being able to do so, did not change them for others to make his Church possible. Any coach of a regional team would have sent them to the bench, for being useless, and would have taken out a replacement when it was time to broaden the vision, to take the Church to the whole world and to suffer, in the flesh, for Christ.

Except for the Holy Women, who give the disciples a quite remarkable review of fortitude, even John, who had endured until the end, is now somewhat intimidated... In short, we can say that the stories of these Easter days are "the minute of glory of the cowards". And you don't know, Lord, what a relief.

It is not clear to me what each of us would have done if we had found ourselves in the shoes of the Apostles. Perhaps we would have blustered like Peter to run away from the accusation of an old gossip, or we would have been other children of thunder, judging others and "ordering" their execution by divinity, or perhaps quieter, less close, like Nicodemus, but with the courage to show our faces when everyone is hiding in the night.

Well, even so, the resurrection also goes for the cowards, or even "more" for the cowards, the realists, the "if I don't see, I don't believe", for us....

The Gospels of these days of Easter are somewhat paradoxical: why remember these miseries of our life on glorious days? The texts could have focused on the Instagram part of the story: apparitions, walks on the waters... And they do not. The stories of these days of joy, of alleluia, remind us that only God can judge the hearts, the stories, the Christian life of others; they bring to the forefront the reality that, although we believe that we are "on the team of the good", we also deny the Lord, sometimes even by arrogating to ourselves the divine power asking that "fire come down from heaven" in his name to eliminate "those who are not as good as we are".

Easter highlights the unfathomable magnitude of divine love manifested in forgiveness. God's logic is this, from beginning to end: Christ dies as an atoning victim for our sins, and this amazes us; but it is more astonishing that, even after seeing that we do not measure up, no matter how much we believe it or proclaim it, he continues to trust us, and it is our free response to this call that changes the course of history.

God who created us without us will not save us without us, in spite of our sorrows. This too is part of the great joy of Easter: the certainty that we cowards will also be resurrected.

The authorMaria José Atienza

Director of Omnes. Degree in Communication, with more than 15 years of experience in Church communication. She has collaborated in media such as COPE or RNE.

The spell of the voice

One's own voice induces us to think that ours is different from any other and that it is invited to express itself, to exchange. This could be the beginning of a new awareness of what it means to be in the world.

April 7, 2021-Reading time: 3 minutes

"But only your voice I hear and it rises / your voice with the flight and precision of an arrow". The voice has this practical power, as Neruda summarizes in these verses: it makes the word audible and special, and knows how to assign it its own singularity, a singularity proper to the person who pronounces it.

The voice, a combination of distinctive sounds, memory and emotions, matures inside us, rises from the lungs to the throat, until it shoots out of the mouth like an arrow towards its target, enters the common space and reaches others, revealing not only what we intend to say, but also what we would like to hide. In this the voice is loyal, too loyal to us, to the point of betraying us.

In Latin, vox means sound, tone, and is like a bridge that joins two shores, allowing a relationship. Often used as a synonym for word, judgment and sentence, vox also indicates singing, such as that of mermaids (Sirenum voices), and even enchantment: in Horace the voces sacrae are magic formulas, means of healing. A voice can also heal, the poet seems to suggest.

So intimate to us, it has ended up being plundered by a series of popular sayings: "pass the voice", "hear the voice", "give the voice", "give voice to the voiceless", all expressions that display their relational potential. Or we use the voice of the heart and the voice of the blood, as if our organs themselves wanted to be heard, directly, without mediation.

It is immediately understood that it is destined for the word. But in this destiny it exerts a particular magnetism: it defends words from drifting into abstraction, as if they were clouds that fly over our heads without us caring, good for making columns like this one, and frees us from the risk of logocentrism, making our way of speaking (precisely) concrete, corporeal. With its particular "thoroughness", the voice is the corporeality of saying that is situated between the body and the word, it is the exchange between the body and the word.

It poses only one condition: to ask to be listened to. And by presuming to listen, it opens itself to the recognition of difference: the word you address to me is not separate from the real, because you say it now. Unique as you, as the curiosity it feeds, as the relationship established with the other.

Once upon a time there was a king, Calvino tells us, who, in order not to risk losing his power, ended up reducing himself to a prisoner in his palace, sitting on his throne and clinging to his scepter. Blocked by the fear of being the victim of a conspiracy, he only devoted himself to one activity, that of listening, which soon became an obsession to control every little noise. Until he heard a voice singing... A voice that came from a person, unique and unrepeatable like all people. Calvino underlines: a voice that always manifests what the person has most hidden and truest.

That voice changed the destiny of the kingdom. How? On the strength of an intuition of the king: the voice pointed out that there was a living person, throat, chest and history, different from all the others, inviting him to get out of himself, out of his cage. And he listened to it.

It happens to a king and it can happen to us.

The pleasure that the voice produces in one's own existence attracts and moves us. It induces us to think that ours is different from any other and is invited to express itself, to exchange. It could be the beginning of a new awareness of what it means to be in the world, of what a relationship is.

The voice has one last characteristic: it resists time, it remains imprinted in the auditory memory and continues to keep us company even if its owner loses it or moves away. This must be its spell.

The authorMaria Laura Conte

Degree in Classical Literature and PhD in Sociology of Communication. Communications Director of the AVSI Foundation, based in Milan, dedicated to development cooperation and humanitarian aid worldwide. She has received several awards for her journalistic activity.

The Vatican

Francis' diplomacy

The Pontiff, a true bridge-builder, seeks, in his meetings and travels, to dialogue, to console the afflicted, to defend religious freedom and the freedom of Catholics. Jean-Baptiste Noé, a Parisian specialist in geopolitics, explained this in a virtual colloquium.

Fernando Emilio Mignone-April 7, 2021-Reading time: 3 minutes

In a virtual colloquium with Canadian priests, Jean-Baptiste Noé, a Parisian specialist in geopolitics, explained that the Pope can do what no other world leader can do. He was the first Pope to visit Iraq, one of the cradles of Christianity, consoling its crucified people, and on March 6 he had the third great personal meeting of his pontificate, this time with the Shiite Ayatollah Al-Sistani. Here are the keys to the diplomatic Francis.

A bridge builder

The Pontiff, a true bridge-builder, seeks, in his meetings and travels, to dialogue, to console the afflicted, to defend religious freedom and the freedom of Catholics. He wants to bring to the fore those who have fallen through the cracks of public opinion.

No other head of state could have visited today's Iraq as Francis did. It was a source of great pride for the Iraqis to be able to host him in a secure manner. Ayatollah Al-Sistani, 90 years old, does not appear publicly with anyone except Francis. Noé reiterated that Francis' meetings with the Egyptian Grand Imam Ahmed el-Tayyeb, and especially their joint signing two years ago in Abu Dhabi of the Document on human fraternityThe meeting a month ago with Al-Sistani has created a bridge to Shiite Islam. 

Nuncios: the first modern diplomats

Noé, at 37, already excels in his field: he is a university professor, a prolific writer, editor-in-chief of the magazine Conflitsand director of the Institute of Geopolitics Orbis. He gave a masterful introduction to Vatican diplomacy. He explained that the nuncios were the first modern diplomats and that the Pontifical Ecclesiastical Academy was the first in the world to train diplomats.

Today only five countries do not have diplomatic relations with the Vatican, which is one of the states best informed about what is happening "on the ground" globally. He gave as an example, that in his memoirs, a former Japanese ambassador to the Vatican recalled that his posting as ambassador to the Vatican stood out in his diplomatic career, because to Rome all make pilgrimages, both the powerful and the powerless.

By dint of charisma and intelligence

As Noé explains in his book François le diplomate (Éditions Salvator, 2019), Francis, since his election eight years ago, has acted nimbly and effectively on the world stage. He has spectacularly reconciled Cuba and the USA. He visited refugees on the island of Lesbos. With no previous diplomatic experience, unlike his predecessors Pius XII, John XXIII and Paul VI, Francis has established himself with charisma and intelligence as a privileged interlocutor with world leaders. 

Of course, for more than a millennium and a half, many Popes have exercised an "international" role, in so many ways. The Argentine Pope, in spite of the turbulences the Church has gone through, manages to reinforce the global influence of the Vatican. His "foreign policy" pursues an evangelizing mission with other means.

Neutral, but not impartial diplomacy

Noé defended the controversial and secretive Interim Agreement between the Holy See and China On the appointment of bishops (signed in 2018 and extended in 2020):"très mauvais mais très nécessaire". Why? Because the Vatican is betting that it can "loosen the vice" of religious persecution in central China. The Agreement has not solved the problems, as Chinese President Xi Jinping mocks the Pope. But better something bad than nothing, diplomacy being very limited with a tyrannical government.

The diplomacy of the Holy See is neutral but not impartial. It seeks peace. For example, John Paul II avoided a war between Argentina and Chile over a border conflict, and, much closer in time, Francis sought peace, naturally and neutrally, in a recent war: the Second High Karabakh War (September-November 2020) between Azerbaijan and Armenia.

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Latin America

Uruguay: "it is necessary to survive in a secular country!"

The Church in Uruguay has always responded to attacks by forming its faithful, teaching them to pray, with a well-celebrated liturgy and, on occasion, with public demonstrations of faith.

Jaime Fuentes-April 7, 2021-Reading time: 6 minutes

Survive. The Real Academia defines this verb as "to live with scarce means or in adverse conditions"."We must survive!"Benedict XVI encouraged me that unforgettable morning in 2011, when he learned that I was coming from Uruguay, "a secular country!"he exclaimed.

The laws of separation of Church and State, in 1918, and of religious holidays, a year later, mark the culminating moments of the secularizing effort of José Batlle y Ordóñez, president on two occasions (1903 to 1907 and 1911 to 1915). In 1906 crucifixes had been removed from hospitals. In 1907 the law of divorce by mutual consent was approved.

In 1909 all kinds of religious instruction in public schools was suppressed. In 1913, divorce was legalized by the sole will of the woman... And so on and so forth. From the newspaper The Dayfounded by him in 1867, Batlle y Ordóñez preached fervently for religion to be relegated exclusively to the private sphere and for secularism to become the new civic religion. (Anticlericalism led the deviants of Batlle y Ordóñez to become the new civic religion. The Day to write god with a small letter, to refer to Pius XII as "Mr. Pacelli", to not give the news of the death of Paul VI... It ceased publication in 1993).

At the antipodes of Freemasonry

There is no evidence that Batlle y Ordóñez was a Mason, but there is evidence that many of his closest collaborators, members of the Colorado Party, which governed the country for 93 years (1865 to 1959) belonged to the Grand Lodge of Freemasonry of Uruguay, founded in 1856. In his web page, the current Grand Master, José Gartchitorena, explains the ideology of the institution:

"Through the motto Liberty, Equality, Fraternity, Freemasonry takes an active position against the oppression of the human being in every field; it rejects all sectarianism and the imposition of all dogma that limits the free expression of thought. [It is necessary to work for free, tolerant societies that ensure rights based on the fulfillment of duties and that guarantee the freedom of conscience of individuals, claiming and promoting the rule of law, secularism and ethics, both public and private, that watch over the general interest". In the "Frequently Asked Questions" it is also explained that "Freemasonry is an initiatory, universal, humanist and cultural institution... [...] Dogma, as revealed truth or undeniable principle, is at the antipodes of Freemasonry, which recognizes no other limit than reason to access knowledge"....

Secularist persecution

To survive, he said, is to live with scarce means or in adverse conditions. Mariano Soler, first archbishop of Montevideo, knew how to do it in the best way. He occupied this see from 1897 until his death in 1908, and had to face the anti-Church fury of Batlle y Ordóñez and his Colorado Party. 

Soler was a champion of the faith. By means of pastoral letters, pamphlets, books, conferences and different press initiatives, he succeeded in doctrinally equipping his flock. He formed the laity well, brought to Uruguay many congregations dedicated to teaching, created a Catholic conscience rooted in faith and fidelity to the Pope. When he died, the work he had begun continued in the so-called "Catholic cause", that is, in the efforts of the laity, accompanied by well-prepared priests, to resist the anticlerical onslaught that, in various ways, continued to fight against the Church.

I studied in Montevideo, in a school run by the Marist Brothers. As a child, we had to learn a Hymn to Artigas -prócer of independence- that we used to sing during national holidays without realizing its blasphemous content: "The Padrenuestro Artigas, Lord of our land, who like a sun carried freedom in pursuit. Today he is for the peoples the verb of glory, for history a genius, for the Homeland a God...". The Marist Brothers were surely aware that such a hymn was an absurdity, but it was necessary to obey the official teaching body....

I also remember that there was a government provision that reduced bus fares only for schoolchildren in public institutions, not private ones. Such discriminatory measure provoked strong protests and, finally, we were granted the "school ticket" to the "private" ones, as long as we wore the blue ribbon of the public school on top of our white smock...

The good fruits of persecution

Jesus Christ himself announced that persecution would be a characteristic of his Church: "If they persecuted me, they will persecute you" (Jn 15:20). This is what secularism has been doing since its birth: in many ways, yesterday and today, with greater or lesser virulence, in the open or cynically.

The Church in Uruguay responded to the attacks by forming its faithful, teaching them to pray, with a well-celebrated liturgy and, on occasion, with public demonstrations of faith. How could we fail to remember the annual Corpus Christi procession, in which the students of all Catholic schools took part, drawing crowds and undoubtedly strengthening the faith of the faithful?

In the decades of the forties and fifties, priestly vocations abounded, both for the secular and religious clergy. I well remember the inauguration, in 1961, of the building of the huge new Interdiocesan Seminary, whose construction was made possible with the collaboration of all Catholics. (It served until 1968; the post-conciliar winds advised that seminarians live in small communities. The remarkable building was sold to the Uruguayan Army and today it houses the Military School, where future officers study).

In difficult times it is necessary to fight with all weapons, without giving up. In 1952, a Salesian, Father Eduardo Pavanetti, published the book El laicismo superado, en su historia y en sus dogmas. It was a serious, documented study, which helped not a little in the doctrinal formation on the real reality, so to speak, of what secularism is and contributed to awaken energies that were muted.

In 1973 a big wound was opened in the Uruguayan coexistence: in order to put an end to the disturbance of public order caused by the urban guerrilla of the Tupamaros, the Armed Forces dissolved the parliament. The government, called "civic-military" by some and "military dictatorship" by others, lasted until 1985, when Julio María Sanguinetti, of the Colorado Party, was democratically elected president of the republic. 

The anticlericalism and pure secularism of Batlle y Ordóñez was already a thing of the past. To President Sanguinetti, an educated man, who has always declared that he is agnostic and does not belong to Freemasonry, we owe the law that has allowed the creation of private universities (until then only the State University of the Republic was authorized, secular and free), such as the Catholic University of Uruguay, directed by the Society of Jesus; the University of Montevideo, corporate work of the Opus Dei prelature; the ORT University, related to the Jewish community; the University of Business, promoted by the Freemasonry of Uruguay...  

When the Pope visited us

Likewise, it was during Sanguinetti's presidency when an event took place that would mark a milestone in the history of the secularization of Uruguay: for the first time (and there was a second one) Pope Saint John Paul II visited us and without intending to, naturally, with his visit he provoked a tremor of capital scale.  

Church and State have been separated since 1919, but the parliament unanimously approved the Pope's visit. The State does not help the Church in any way, but the preparation of John Paul II's visit was a permanent "what else do they need?", so that everything would be perfect, as it should be, and it was.

The Pope was in Uruguay for only a few hours: he arrived at 6 p.m. on March 31, 1987, celebrated Mass before 300,000 happy people the next morning, and by 1 p.m. he was flying to Chile: barely 19 hours that, a few weeks later, provoked some truly historic parliamentary discussions.

The Cross, nothing less than the Cross was the object of those sessions: Senator Gonzalo Aguirre, of the National Party (one of the two traditional parties, together with the Colorado), had presented a bill so that, where the Mass presided by the Pope had taken place, the enormous Cross that presided over it would remain permanently. I am not exaggerating when I speak of "trembling", since it was the first and only time that I saw published in the press a loose leaflet of the Grand Freemasonry of Uruguay, which urged with all its might "that the cross erected on the occasion of the visit of the Head of the Vatican State be removed from its place".... 

The Diary of Sessions of the Senate has 59 pages, where the interventions of the senators in favor and against the proposal, approved after a debate of many hours, are recorded. And what Senator Jorge Batlle Ibáñez, of the Colorado Party, grandnephew of José Batlle y Ordóñez and son of Luis Batlle Berres, who was also President of the Republic (1947-1951), said is of particular interest. 

Jorge Batlle, an agnostic, unbaptized, who would also occupy the presidency (2000-2005), nevertheless gave a lesson on how to understand today the secularity of the State. Times have changed; it is not the same to survive today as it was a century ago. We shall see.

The authorJaime Fuentes

Bishop emeritus of Minas (Uruguay).

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Father S.O.S

United and at odds

We are all ordinary people, and we are not lacking in flaws. Moreover, there are also many perspectives within the right thing to do. Differences are obvious, and sometimes also "reprehensible" behaviors. How can we approach them, to help and assist each other?

Carlos Chiclana-April 7, 2021-Reading time: 3 minutes

On many occasions you will appreciate issues of people, of the Church or of the institution itself, that do not seem right to you. Emotions arise without choosing them: anger, grief, fear, rebellion or the desire to flee, which warn that something is not right. At such moments, distorted thoughts or cognitive errors can skew our ability to grasp reality and lead us to black and white, to label people or to personalize.

Having a critical sense is necessary, it will help yourself, others and institutions to grow. To make it easier for it to be healthy and not turn into condemnatory judgment or trash talk, I suggest that you pass it through ten filters before it comes out of you.

1. Supernatural. If you are in the Church, you need this framework; if not, almost nothing makes sense and it is all madness, the regular thing already started with some traitors, a suicide and an exprostitute. I suggest three layers: first, the cross to understand the suffering / discomfort / limitations / sin of that person or situation; then, the Eucharist, to make sacred and fraternal love that intervention you intend; thirdly, the Resurrection to approach it with the intention of bringing people, situations and institution to fullness, joy and happiness. Your psychology will thank you enormously.

2. Family. Read between the lines, observe and describe with the eyes of a mother, father, son/daughter, very close friend, who wants to love and absolve. This way you will better understand why there is love in that look, the apology that does not justify and that attenuates the hardness of the vision, contemplation to look for the good, the improvement and not the condemnation; it will give you balance in the limbic system.

3. Acknowledgment. Unless in extreme cases, it is likely that these people are seeking a good, with greater or lesser success, and that they have bothered to think, pray, write, share, contrast, correct, etc., to try to achieve it. Make an internal act of gratitude towards them, and thus separate the acts from the intentions, what has happened from how it has made you feel. It is also likely that on other occasions they have done well, even if they are doing badly now. It will regulate emotions.

4. Perspective. To see it with balance, distance, knowledge of where you come from and where you are going, what are the circumstances, in what work, pastoral, cultural or social environment are those people or those decisions have been taken. You will probably see a kaleidoscopic, multidimensional reality that has more than one explanation. Give yourself a little time, wait before speaking, let your emotions rest.

5. Detailed analysis. You can write everything that comes to your mind, let it all come out in gushes, without thinking. Let it sit in a drawer to reread it later more calmly and temperately and extract what makes sense, choose what is interesting, nuance the arguments and go in favor of people.

6. Personnel. The same judgment you make, apply it to yourself, draw conclusions to improve just that, evaluate if you ever behaved the same way and why, if you can understand it. In this way you will already be getting at least one benefit from that critical sense. And it will help you understand why it could have happened, just as it happened to you. This does not justify or exculpate, but it will improve the way you make criticism and proposals.

7. Communication. To communicate effectively and efficiently with the person who will receive the criticism, proposal or new idea, consider who he/she is, what "language" he/she speaks, what state he/she is in, what concerns he/she has, how he/she can understand you better, by what means: direct or indirect, spoken or written. Look for the place of union and connection where that person or institution can receive what you want to say.

8. Detection of wrongdoing. Look for what is really wrong or harmful: the facts themselves, the content, the forms, the way, the format, the vocabulary, the lack of training, the shortcomings or defects of a particular person? This way you avoid making a blanket amendment, getting rid of people in one fell swoop or missing out on the good in that situation.

9. Sincere friend. Share all your discomfort and criticism with someone who loves you and who can listen to everything without being shocked because they know you are just "airing" the room. In addition to welcoming and accompanying you, ask him/her to correct your point of view, clarify and smooth out the rough edges of your judgment.

10. Novelty. Could it have been done differently? Do you have a proposal? New ideas to do it better? A good critical sense brings improvement and progress, with optimism, in a positive sense and opens avenues for growth and development. I suggest that you write it, let it sit and correct it later to give it this tone.

It is likely that after passing these filters you will be better and in the mood to stay together, even if you disagree.

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TribuneAnders Arborelius

Sweden: a diverse Church, but united in faith

Immigration and other factors are giving richness and life to the Catholic Church in Sweden. Cardinal Arborelius stated this in a recent Forum organized by Omnesand summarizes it in this article.

April 7, 2021-Reading time: 3 minutes

The fact that Catholics in Sweden make up only about 2% of the population has a historical explanation: the Church was destroyed at the time of the Reformation and was banned for several centuries. Now it is recognized as a part of this multicultural and multi-religious society. 

The process of secularization began more than a hundred years ago, when the Lutheran church lost contact with many people. Now most Lutherans only go to church for funerals, and although there are small groups of Protestants with a very strong faith, they are few. When they see a Catholic mass they are amazed: "how many people are here!", "where do they come from? They are surprised to find people from all over the world. In an ordinary Swedish parish there can be between 50 and 100 nationalities. It is not easy to keep such a reality together, but the fact is that such a variety of people can live together, share their problems and feel that as Catholics they have the task in Sweden of proclaiming their faith. 

When a Catholic arrives here, he or she is often faced with a choice: to advance in the faith and deepen his or her personal relationship with the Lord, or risk disappearing. We try to help those who come from countries with a Catholic tradition to discover their vocation to live the faith together with Catholics from all countries. There are differences between people, but they know how to put them aside; what is important is a Church that brings together people from all social classes, nationalities, political options... Precisely in Swedish society, where immigration is sometimes a social problem, this is a testimony. Sweden was a very homogeneous country before the Second World War, but then came refugees fleeing war or conflict situations, people looking for work and also "love immigrants", those who marry here. Immigration is changing the religious geography. In Stockholm we have bought two Lutheran churches, which our Protestant brethren no longer needed: one is used by the Maronites and the other by the Syro-Catholics. There are many Poles and tens of thousands of Middle Eastern Christians: Sweden is the country in Europe with the most Chaldeans from Iraq. 

Relations with other churches and confessions are generally very good, and the ecumenical movement is important. Many appreciate the Catholic tradition and spirituality: Lutheran pastors normally do the spiritual exercises of St. Ignatius, which have also reached the prisons, where prisoners can do them on an ecumenical basis. 

The number of Catholics in Sweden is not very large, about a hundred Swedes become Catholics every year. They are usually university educated: they are professionals, doctors, artists... so there is a certain Catholic influence in the cultural and academic world. The rector of the University of Stockholm is a Swedish, Dominican tertiary. In the political world, on the other hand, there are still few Catholics.

I think the Catholic Church in Sweden shows what the Church in other European countries will be like. Migration changes its face, but we have to appreciate what it has to offer. Often migrants are the most active groups in parishes. They can give life to European religious communities and are a sign of hope. The unifying force of faith, which allows Swedes to live together with such diverse immigrants, brings the unity that is lacking in secularized societies. The Church can build bridges, be a small bridge itself. We are few in number, but we can show that unity is possible on the basis of what we have in common: our faith in Jesus Christ. That is why we want to help the faithful to interiorize their faith, to nurture a personal relationship with the Lord, to have a life of prayer, so that they can live their faith and speak of it.

Today in Sweden people are more open to the faith. In the pandemic many have reflected on what is important and asked questions, and the online Masses have helped many to discover the Catholic Church. Old prejudices are disappearing, especially among young people, who are more open than the previous generation. 

We can address these pagans of good will, who appreciate the voice of the Holy Father when he speaks of fraternity among peoples, of dialogue with believers of other religions, of justice and peace, of spirituality. Spirituality and the social doctrine of the Church: these are two important elements in our work of evangelization. 

We are a small Church, but full of hope, even though we live in a secularized environment. We know that the Lord is with us so that we can live our faith and proclaim it in a humble, simple and sincere way. There will always be someone to listen to us. That there are sometimes critical and even aggressive voices is also a sign of interest: something attracts them in the faith of the believer. 

This is my hope for the future of the Church. Together, as Catholics, we can move forward into the future with hope.

The authorAnders Arborelius

Bishop of Stockholm, Sweden.

Twentieth Century Theology

Yves-Marie Congar, the deployment of a theologian

After four years in prisoner-of-war camps (1940-1945), Yves Congar developed his theology on ecumenism and the Church, which he had already outlined, and made a significant contribution to the Second Vatican Council.

Juan Luis Lorda-April 7, 2021-Reading time: 7 minutes

"In the years 46 to 47, we were given to live exceptional moments in an ecclesial climate of rediscovered freedom".Congar recalls in his long interview with Jean Puyo (Le Centurion, Paris 1975, chapter 4). The joy of victory and peace in France was mixed with the desire to build a new world and a renewed and missionary Church. 

He was already deeply involved in the ecumenical movement. Between 1932 and 1965, every year, including some of those of captivity, he preached, wherever he was called, the Octave of Christian Unity, which had given rise to his pioneering book Disunited Christians (1937).

To read more

TitleJean Puyo interrogates Père Congar
Author: Jean Puyo
Publisher and yearLe centurion, 1975
Pages: 239

The book had aroused some reticence, now renewed with the second edition. 

"At the end of the summer of 1947, we can place the first manifestations of concern from Rome. We began to receive a series of warnings, then threats in relation to the worker-priests. I was not granted the permissions I asked for (I never failed to request permissions from my superiors when necessary)". He was unable to attend the ecumenical preparatory meetings for the creation of the Ecumenical Council of Churches in Geneva (1948). 

Understanding the era 

Roncalli, later John XXIII (1944-1953), was then Nuncio to France. And there were difficulties of different nature and importance. We have already mentioned some of them. On the one hand, there was the susceptibility of a rather wounded traditional Catholic sector and the discomfort and incomprehension of the theology that we call manualistic in the face of the new theological currents. Both of these promoted suspicions and denunciations in Rome. On the other hand, the Holy See saw the birth of the ecumenical movement and did not want it to get out of hand. And, above all, it was moved and alerted by historical events. 

It has been said that Pius XII was obsessed by communism. This is a gross ignorance of history. Between 1945 and 1948, with a collection of violence and electoral frauds, the USSR imposed communist regimes in all the occupied territories: East Germany, Poland, Hungary, Czechoslovakia, Romania and Bulgaria, as well as directly incorporating Estonia, Latvia and Lithuania and a part of Poland. The local communists took over Yugoslavia and Albania. In 1949, Mao took over China. In 1954, the communists took over the northern half of Vietnam and began the invasion of the south, until taking Saigon in 1975. 

In those years, millions of Catholics and hundreds of dioceses were subjected to communist repression and trickery. Every day sad news arrived in Rome, some of them terrible. A martyrial Church had been created, a "Church of silence". So much silence that many do not remember it when they naively describe this era. 

And in France, Italy and Austria there was a tremendous communist political, propagandistic and cultural pressure, which affected everything, and the Church as well. And that covered up what was happening on the other side. Stephen Koch is worth reading, The end of innocenceHow could Pius XII, in the 1950s, not be very concerned about communism? Only when those regimes were firmly established was Paul VI able to attempt a dialogue of good will that did not meet with good will. And today it is still being attempted with China, Vietnam... Cuba... Venezuela. 

Congar's bad years

In the face of this, other issues could not have seemed very serious to Pius XII. Pressed by the complaints and denunciations before the "nouvelle Théologie", composed the encyclical Humani generis (1950), describing generically some possible deviations, but did not want to name or condemn anyone. It contained a line discouraging false irenism. Some disciplinary measures were taken, some books were put on the index (Chenu) and, above all, the experiment of the worker priests was suspended (1953), which with that communist pressure and manipulation could not go well, even if it really had an evangelical inspiration. 

In 1954, the Holy See had the three Dominican provincials of France changed and demanded the removal of four professors, including Chenu and Congar, from their posts and from teaching. In fact, Congar had hardly had any connection with the movement, except for occasional writings. And, perhaps for that reason, it was not clear what could be objected to him. 

At the end of 1954 he was urgently summoned to Rome for an interview with the Holy Office. But six months passed without an interview. From different sides he was advised to correct Disunited Christiansbut never knew what to correct. "Change something."The general of the Dominicans suggested to him at some point. And the same happened with True and false reform in the Church, which he had published in 1950. Also, by osmosis, another pioneering essay of his encountered reticence: Milestones for a theology of the laity (1953), which has been very important in the history of the subject. 

To read more

TitleListening to Cardinal Congar
Author: Juan Bosch
Publisher and year: Edibesa, 1994
Pages: 291

After returning from Rome in 1954, he was sent to Jerusalem for a few months and then to Cambridge, where he felt very isolated. In 1956, he was welcomed by the Bishop of Strasbourg, who knew him well. There he carried out normal pastoral work, with limitations on teaching and publication censorship. It was a very bad ten years for him (1946-1956), because of that feeling of rejection without information, as can be seen in his Diary of a theologianwritten live. He remembers them with more distance and restraint in his dialogue with Puyo. But he also wrote a great deal: in 1960, a powerful two-volume essay appeared, on Tradition and traditionsin its theological and historical aspect. Tradition, in reality, is nothing other than the very life of the Church in history, animated by the Holy Spirit. 

And then came the Council

Upon the death of Pius XII (1958), the former nuncio Roncalli was elected Pope and convoked the Council. In 1961, he appointed Congar as consultant to the Preparatory Commission. It was a rehabilitation. At the beginning, it was a matter of attending sessions with many others. But since March 1963, incorporated into the Central Commission, he played a very active role in the inspiration, drafting and correction of many texts.

In its overall presentation Listening to Cardinal Congar (Edibesa, Madrid 1994), the Dominican theologian Juan Bosch includes points written directly by Congar, such as numbers 9, 13, 16 and 17 of chapter II of Lumen Gentiumand part of chapter 1 of Presbyterorum ordinis or the first chapter of the Decree Ad Genteson evangelization. He also worked a lot on Gaudium et spesin Unitatis redintegratio (on ecumenism) and Dignitatis humanae (on religious freedom). 

The great themes of the Council were its themes. He moved to advance them: to describe the Church as Mystery and as the People of God; to better understand her communion, a reflection of the communion of Persons of the Trinity, the basis of the communion of the College of Bishops and of the particular Churches and the horizon of ecumenism; to deepen the "priestly" mission of the laity in the world, elevating temporal tasks to God. Moreover, the ecumenical commitment, as soon as it was presented to the Fathers, won their hearts and changed the attitude of the Catholic Church to face the historical divisions. It was a great joy. 

During those years, he regularly wrote chronicles of the Council for magazines, which he later collected in annual books (The Council, day after day): and he also kept a detailed personal diary, which is a primary source for the history of the Council (Mon journal du Concile2 volumes). And he had many dealings with the French Jesuits De Lubac and Daniélou, and the theologians of Louvain, Philips, Thils and Moeller. He also knew Bishop Wojtyla. He recalls that, when he was speaking, during the work of writing Gaudiun et spesHe was impressive for his poise and conviction. 

Years of work

The Council turned out to be an exhausting work, since the commissions often worked at night in order to present the corrected texts the next day. But he was a hard worker. He usually dedicated 10 hours to writing, for many years. This explains the extent of his production. 

In 1964, he collected a number of articles on ecumenism in Christians in dialogueHe also wrote a very interesting and lengthy memoir about his work and ecumenical vocation.

Composes for the theological course Mysterium salutis (1969), a very extensive writing on the four notes of the Church, with its historical foundation: one, holy catholic and apostolic. And he prepares two extensive volumes on the Church for the history of the dogmas of Schmaus. It is a major work and also pioneering, even if he was not able to collect and synthesize everything. 

Multiple tasks 

Since the end of the Council, he has been invited everywhere to give lectures and courses. And he feels it as a duty. If you can transmit, you have to transmit. It was his service to the Church. But he began to develop a sclerosis that had already manifested itself in his youth. 

In 1967, during a very intense trip through several American countries, where he sometimes has to use a cart, he suffers a collapse in Chile. He needed months of recovery. From then on, his limitations grew and his mobility became more complicated, but he continued to work and traveled as much as he could. As he needs more physical care, in 1968 he moves from Strasbourg to Le Saulchoir, near Paris. 

From 1969 to 1986, he was a member of the International Theological Commission and participated in its work. He is a member of the editorial staff of the magazine CommunioHe remained there in spite of the problems he perceived (he considered Küng a good theologian, but rather a Protestant). He soon notices, like other responsible theologians and friends, what is not going well in the post-conciliar period. And he calls for responsibility, both in theology: Situation and tasks of theology today (1967), as well as on the life of the Church: Between storms. Today's Church faces its future (1969). He also analyzes the schism of Bishop Léfebvre: The crisis in the Church and Mgr Léfebvre

He is concerned about the misinterpretation of the Council, the theological drifts and the trivialization of the Liturgy. Although he maintains a confident tone in the fruits of the Council. He places himself in the tradition: "I don't really like the title of conservative, but I hope to be a man of tradition.". In that living tradition to which he has devoted so much attention.  

Last years

With a growing limitation, which even paralyzed his fingers, he continued to work. It is beautiful that, in the twilight of his life, all his work on the Church leads him to write about the Holy Spirit. With all the major themes outlined, he composed three volumes (1979-1980) which were later to be collected into one, The Holy Spirit. Without being a complete systematic treatise, it is a broad overview of the main points: its role in the Trinity, in the Church and in the interior of each believer. With that characteristic style of his, very loose, which combines thematic highlights with historical developments.  

The disease progresses. A few years earlier he had obtained a disability pension, arguing that the illness was due to the hardships of his long imprisonment during the war. It was granted. With the same title, in 1985, when he needed specialized care, he was admitted to the great hospital founded by Napoleon for the war wounded: The Invalidesfrom Paris. He will spend his last years there, dictating because he can no longer write, answering mail, receiving visitors. 

In 1987 he gave another long autobiographical interview, very interesting, although shorter than the one with Puyo, to Bernard Lauret, entitled Entretiens d'automne (Fall Conversations). That same year he wrote an introduction to the Encyclical Redemptoris Materof John Paul II. And, as if it were a symbol of his life, his latest magazine article, on Romanity and catholicity. History of the changing conjunction of two dimensions of the Church.

In 1994, John Paul II named him a cardinal; he died the following year, 1995. 

Other considerations

Congar's work is so extensive that it is not even possible to collect the significant titles. Some of the most important ones have been pointed out. The bibliographical note provided by Juan Bosch in his overview lists 1,706 works. Among them is, for example, his participation in the great dictionary Catholicismeto which he contributed hundreds of voices. And a curious collaboration with the Spanish magazine Medical Tribune (1969-1975). 

The interviews with Puyo and Lauret are very interesting to see him reasoning live. His three diaries on the first war (1914-1918), his hard times (Diary of a theologian) and his participation in the Council are also well constructed. Fouilloux's biography is well constructed, and there are already a large number of theses and essays on his work. There is no doubt that he has left a very important theological heritage.

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Editorial

Debate on secularism

Omnes-April 7, 2021-Reading time: 2 minutes

The Pope's visit to Iraq ended a few weeks ago, with so many significant moments that have remained well imprinted in the historical memory of the world; the main ones are the subject of an opinion column in this issue. One of those singular moments was the prayer "of the children of Abraham", pronounced by Francis in the presence of several Muslim representatives and in ideal union, also, with the believers of Judaism, precisely in the city of Ur, from where Abraham departed. The Holy Father prayed that God "may make us instruments of reconciliation, builders of a fairer and stronger society". 

The Pope thus alluded to the role-and the responsibility-that religions have in building up the social order, naturally from their own perspective, which is not exclusively earthly. Indeed, religion is not just a private or internal matter, hidden in the conscience of believers, but has a consubstantial external and collective dimension. Three years ago, also in an interreligious context, the Pope spoke of the timeliness of this approach "in the face of that dangerous paradox that persists in our days, according to which on the one hand there is a tendency to reduce religion to the private sphere, without recognizing it as a constitutive dimension of the human being and of society and, on the other hand, the religious and political spheres are confused without distinguishing them properly". (Cairo, April 28, 2017). These are precisely the two extremes to which, in practice, secularism ends up leading. 

But there are other ways of shaping and normatively channeling the contribution of religions to social life that avoid these risks. This is the case of what is usually called "laicism", of which the Spanish Constitution is an example; more specifically, it has formulated it in a way that the Constitutional Court has called "positive laicism". It is in line with what has been pointed out by other democratic systems, either because this is expressly defined in their constitutional texts, or also as a result of a prudent redirection of approaches that were originally less collaborative with religious confessions.

Omnes organized a Forum to discuss these questions and their practical implications. Luis Argüello, Secretary General of the Spanish Episcopal Conference) and of Judaism (Don Isaac Querub, of the Jewish communities), moderated by Professor Montserrat Gas. The dialogue not only contributed to clarify theoretical concepts, but also shed light and provided arguments on current debates and proposals. Those interested can watch it at any time at YouTube.

Sunday Readings

Readings for Second Sunday of Easter, Mercy Sunday

Andrea Mardegan comments on the readings of Sunday II of Easter and Luis Herrera offers a short video homily. 

Andrea Mardegan-April 7, 2021-Reading time: 2 minutes

When Jesus explains to the twelve that Lazarus has died and wants to go to him, Thomas says to the other disciples: "Let us also go to die with him.". Love for Jesus impels him, but he is too sure of his will, he does not know that he is not capable without God's help. When Jesus is captured, he becomes afraid and flees like everyone else. And leaves him alone to his fate. 

After the death and burial of Jesus, the others meet again in the cenacle, with Mary. But Thomas is not there. He has had a deeper crisis and has moved away. Dazed by the events and by the collapse of his intention to die with Jesus. That night in the Garden of Olives: "It's me."Jesus said, and the soldiers fell to the ground. He could win, and yet he allowed himself to be captured. All is lost. A sense of total defeat takes hold of him, the impression of having lost his ideals, his life, himself. The only thing that counts is saving his own skin. He loses faith in the words of Christ. The promised resurrection after death is an illusion, what counts are the facts seen: the tragedy of the torture; and heard: the cry of the cross. It is all over. 

However, Jesus rises on the first day of the week and appears to the apostles in the upper room. But there were only ten, Thomas was not there, who knows where he had gone. Jesus entrusts him to the haste of the others. They look for him and find him, but Thomas is hard-headed: he is burned by Jesus' failure in front of the people, by his own escape, by not having been there that evening, by the feeling of having been left out. He becomes obstinate and does not want to believe without having seen. 

Your intervention is necessary, Jesus, still one. Jesus listens to the silent prayer of Mary, the desire of Peter, the heart of John. He goes to them after eight days, behind closed doors. "Thomas, the time has come for your mind and heart to change too. Do not be unbelieving, be a believer. Put your hand in here, to experience the truth and the strength of my resurrected flesh. It is my body given for you and it is my blood poured out for you, from which you will be nourished in the Eucharist. It is my wounded hand, which you yourself will impose on the heads of so many to cancel sins and heal the sick of the spirit". 

Thomas does what Jesus tells him to do, for himself and for us. He does what we would all like to do: touch with his hand. Those wounds of Jesus that with the resurrection have not disappeared, they are always fresh, contemporary, alive. Happy are we who meet him, without seeing him, if we see him in our brothers, in the Church, his body. Thomas touches Jesus, who shines with the greatest and purest faith: "My Lord and my God!". Act of faith, pain and love. 

The Vatican

What is the communion of saints? The Pope explains

Francis reflects in the first audience this Easter on the relationship between prayer and the communion of saints.

David Fernández Alonso-April 7, 2021-Reading time: 3 minutes

At the first general audience of Easter 2021, Pope Francis reflects on the relationship between prayer and the communion of saints.

Francis began his catechesis by affirming that we never pray alone: "Today I would like to reflect on the relationship between prayer and the communion of saints. In fact, when we pray, we never pray alone: even if we do not think about it, we are immersed in a majestic river of invocations that precedes us and continues after us.

The sentence is diffusive

"In the prayers we find in the Bible," says the Pope, "and which often resound in the liturgy, we see the imprint of ancient stories, of prodigious liberations, of deportations and sad exiles, of moving returns, of praises poured out before the wonders of creation... And so these voices spread from generation to generation, in a continuous relationship between personal experience and that of the people and humanity to which we belong. In the prayer of praise, especially in that which springs from the hearts of the little ones and the humble, there resounds something of the canticle of the Magnificat which Mary raised to God before her kinswoman Elizabeth; or of the exclamation of the old man Simeon who, taking the Child Jesus in his arms, said: "Now, Lord, you are able, according to your word, to let your servant depart in peace" (Lc 2,29)".

He reminded the audience that "prayers - the good ones - are "diffusive", they spread continuously, with or without messages on "social networks": from hospital wards, from festive gatherings and even from moments of suffering in silence... The pain of each one is the pain of all, and the happiness of one is poured into the souls of others".

Praying with the saints

"Prayers are always reborn: every time we join hands and open our hearts to God, we find ourselves in the company of anonymous saints and recognized saints who pray with us, and who intercede for us, like older brothers and sisters who have gone through our same human adventure. In the Church there is no mourning that remains alone, no tear that is shed in oblivion, because everything breathes and participates in a common grace. It is not by chance that in the ancient churches the tombs were in the garden around the sacred building, as if to say that the multitude of those who preceded us participate in some way in every Eucharist. There are our parents and grandparents, our godfathers and godmothers, the catechists and other educators..."

The saints refer us to Jesus Christ, the Pope adds, "the saints are still here, not far from us; and their representations in the churches evoke that "cloud of witnesses" that always surrounds us (cf. Hb 12, 1). They are witnesses that we do not adore, of course, but that we venerate and that in a thousand different ways refer us to Jesus Christ, the only Lord and Mediator between God and man. They remind us that even in our lives, though weak and marked by sin, holiness can flourish. It is never too late to be converted to the Lord, good and great in love (cf. Salt 102, 8)".

Our deceased watch over us from Heaven

"The Catechism explains," Francis continues, "that the saints "contemplate God, praise him and do not cease to care for those left on earth. [Their intercession is their highest service to God's plan. We can and must pray to them to intercede for us and for the whole world" (CCE, 2683). In Christ there is a mysterious solidarity between those who have passed on to the next life and us pilgrims in this one: our deceased loved ones continue to watch over us from Heaven. They pray for us and we pray with them".

The bond of prayer is already experienced here, says the Pope, in earthly life: "We pray for one another, we ask and offer prayers... The first way to pray for someone is to talk to God about him or her. If we do this frequently, every day, our heart does not close, it remains open to our brothers and sisters. Praying for others is the first way to love them and pushes us to a concrete closeness".

Asking the saints for help

"The first way to face a moment of distress is to ask our brothers and sisters, especially the saints, to pray for us. The name we were given at Baptism is not a label or a decoration! It is usually the name of Our Lady, of a saint, or of a saint, who wants nothing more than to "lend us a hand" to obtain from God the graces we most need. If in our life the trials have not been too great, if we are still able to persevere, if in spite of everything we go forward with confidence, perhaps all this, more than to our merits, is due to the intercession of so many saints, some in Heaven, others pilgrims like us on earth, who have protected and accompanied us".

The Pope concludes his catechesis by praying precisely to the Lord: "Blessed be Jesus Christ, the only Savior of the world, together with this immense flowering of saints who populate the earth and who have made their lives a praise of God. For, as St. Basil affirmed, "the saint is for the Spirit a place of his own, since he offers himself to dwell with God and is called his temple" (Liber de Spiritu Sancto26, 62: PG 32, 184A; cf. CCE, 2684)".

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Spain

Salesian Missions, committed to access to health care

More than 11 million people in 121 countries have benefited from the disease awareness programs, food distribution and hygiene kits in which Salesian Missions has worked especially during this year of pandemic.

Maria José Atienza-April 7, 2021-Reading time: 2 minutes

Before the celebration of the World Health DayEusebio Muñoz, director of Salesian Missions, warns that the consequences of the pandemic will be visible in the long term, especially for the most vulnerable: "After the pandemic we are already being warned that there will be more hunger and more inequality. At least 150 million more people are going to go into poverty".

Muñoz pointed out how the "coronavirus has widened inequalities and has shown that health is a question of opportunities and the place where one is born". Along these lines, he highlighted the work of the Salesian missions, which last year attended to more than 11 million people in 121 countries who have been able to benefit from programs to raise awareness of the disease, distribute food and hygiene kits on which they have worked especially hard.

Among the actions carried out, the Salesian Missions highlight that "more than 2.5 million people in India have been able to eat thanks to the food kits and prepared rations that have been distributed. In Lesotho, more than 2,400 "survival packs with food and hygiene kits" have been distributed. The gymnasiums of several Salesian educational centers in America have become food warehouses during these months, which have been distributed to thousands of vulnerable families. In Myanmar500 families were fed thanks to the food distributions made by the Salesian communities. Street children, such as in Ethiopia, have been taken in so that they can spend their confinement in safe places. In Togo and the Ivory Coast, we have also worked to support children at risk of exclusion. In the Philippines, Salesian missionaries and young people from Salesian educational centers distributed Personal Protective Equipment to front-line workers and managed to design ventilators for seriously ill patients. In Peru, we have been visiting people living in the garbage dump. We have been accompanying migrants, vulnerable families, the elderly, the disabled, refugees...".

Salesian Missions wanted to reaffirm its commitment to eradicating the inequalities that are still evident today in access to health care.  

Education

Competencies and memory, keys to personal and educational maturation

Learning for life, based on key competencies, should not be opposed to the acquisition of knowledge that remains in the memory.

Javier Segura-April 6, 2021-Reading time: 3 minutes

In these days in which the pedagogical keys of the LOMLOE have been presented, it is being repeated like a mantra that the Celaá law is revolutionary because it abandons the encyclopedic rote learning of the Wert law in favor of a learning based on competencies that is truly useful for life. Beyond the comparative debate between one law and another, it is worth reflecting on the value of learning content and the use of memory.

For many decades we have been undervaluing the learning of knowledge and the use of memory from different pedagogical points of view. Nowadays, the most commonly heard among young people themselves is that there is no point in learning knowledge when we have all the information we need at the click of a button. Why memorize road routes when we can obtain the location in google maps Why learn a language if there are so many good translation software programs? Why memorize data that I will have constantly updated at my fingertips in Wikipedia?

This technological revolution is causing human beings to have part of their capabilities in external electronic devices that, in reality, are an extension of themselves. A cell phone stores our personal contacts, but it is also the means by which we relate to these people. Personal recognition comes in the form of likes. Our memory has many gigas o terasbut they are outside our brain. And yet they are ours, because there we have our memories, our creations, our training.

We are indeed facing a major anthropological change. This is why the use of memory is one of the aspects of our humanity that is at stake. This is not simply a pedagogical issue. It is an issue that goes beyond the school, that transcends any educational law.

The first thing to keep in mind is how our brain works. Our memory is not a drawer that I keep filling with knowledge, for which I can find an external storage room if I can't fit any more. Our mind works differently. The knowledge that I retain in my memory is more like the ingredients of a dish in a kitchen. I receive them, but then they become the ingredients of a succulent delicacy, something other than the elements themselves. In my interior, on a slow fire, with other previous ingredients, they undergo a process of transformation, of internalization and metabolization that end up transforming myself. The memory, the memory, the resonance of what I learn, is part of that process of human and intellectual maturation that is never done with an external memory in a USB, no matter how many times I learn it. teras I have. It is not merely a question of whether or not we depend on machines that is at stake, but how we configure ourselves.

Memory is essential for the intellectual maturation of the person. And it is so for an entire people who cannot fail to remember all that they have lived if they do not want to cease to be themselves. This has a very special implication in the area of religious teaching in the school and the transmission of the faith in the family and the parish. It is the Shema Israel and the memory of the wonders that God did what keeps the conscience of the chosen people throughout history.

Without memory there is no consciousness of salvation history. Without collective memory there is no authentic people that transcends the present moment and unites with the past and the future. This is precisely the appeal that Pope Francis is making to young people so that they do not grow up without roots. We need memory of history and geography, because we are beings located in space and time, not virtual.

Obviously, it will be necessary to make a correct selection of contents that the students have to learn and, above all, it will be necessary to provide the students with the keys to interpret reality that will allow them to develop in the different circumstances in which they live. But all this should not be done to the detriment of knowledge and memory, but in a mutual synergy that leads to the maturation of the person. Therefore, learning for life, based on key competencies, should not be opposed to the acquisition of knowledge.

We must prevent this spiritual Alzheimer's before the loss of memory itself makes us forget that we need this memory and the contours of our identity are gradually and irremediably blurred.

Newsroom

Hans Küng and Joseph Ratzinger, a difficult friendship

In the death of Hans Küng, Professor Pablo Blanco Sarto traces the twists and turns of the friendship between Küng and Ratzinger, which also reflects the dilemmas of recent Catholic theology, especially in the German-speaking world.

Pablo Blanco Sarto-April 6, 2021-Reading time: 14 minutes

The Swiss theologian Hans Küng died in Tübingen at the age of 93 after a long illness. He was a decisive figure in the theological panorama in the second half of the 20th century. Between 1960 and 1996 he taught at the University of Tübingen; in 1979 the Holy See withdrew his authorization to teach Catholic theology, because his teachings were contrary to defined truths of the faith. In the last thirty years Küng had focused on the promotion of dialogue between religions, for which he had given birth to the project "Ethos mundial". His books were widely distributed. His last major appearance was in spring 2018, at a scientific symposium convened by the "Weltethos" Foundation and the University to celebrate his 90th birthday.

His tensions with the Church were reflected, in turn, in his relationship with other contemporary theologians. Differences with Joseph Ratzinger, with whom he initially shared some research projects, did not prevent a friendship that Pope Emeritus Benedict XVI recovered when he received him in audience in Rome in 2005, which aroused great expectation.

Professor Pablo Blanco Sarto traces the twists and turns of this friendship, which also reflects the dilemmas of recent Catholic theology, especially in the German-speaking world.

A difficult friendship

Hans Küng (born in 1928 and died on April 6, 2021) and Joseph Ratzinger - one year older - were two young priests when they met in 1957 in Innsbruck to discuss theology in depth. Specifically, about Küng's doctoral thesis, on which Ratzinger had just written a review. Later they coincided at the Second Vatican Council, where they both worked as experts. There Küng was very well received by the media (it was his image that the Council meant opening the window to let fresh air in) and he was wearing revolutionary jeans. At that moment a long and committed friendship was born between the two. 

The Swiss theologian had studied Sartre and Barth in Paris and Rome. In fact, he had written a thesis on Karl Barth, although curiously his writings would later drift towards the approaches of 19th century liberal Protestantism. This change of position would later separate the two theologians, although Ratzinger affirms: "I have never had a personal conflict with him, not by any stretch of the imagination" (The Salt of the Earth, p. 85).

Küng had initially dealt with ecclesiology, although his inquiries into the nature of the Church found certain differences with the teachings of the magisterium. He proposed a Church in which everything consists of pure historical becoming, with which everything can change depending on the various circumstances. If there is a stable form of Church that responds to its essence, he would continue to say, it is the charismatic and non-institutional form, prior to any possible clericalization. Thus, he will strongly oppose a hierarchical Church against the charismatic and true Church. Together with this, his later "universal ecumenical theology" will cause him to be denied the faculty to teach Catholic theology in 1979. 

Ratzinger was at ease in Münster, in the north, and the council was finally over. "I began to love this beautiful and noble city more and more," Ratzinger says in his memoirs, "but there was one negative fact: the excessive distance from my homeland, Bavaria, to which I was and am deeply and intimately attached. I was homesick for the south. The temptation became irresistible when the University of Tübingen [...] called me to take up the second chair of dogmatics, which had recently been established. It was Hans Küng who had insisted on my candidacy and on gaining the approval of other colleagues. I had met him in 1957, during a congress of dogmatic theologians in Innsbruck [...]. I liked his pleasant frankness and simplicity. A good personal relationship was born, although shortly afterwards [...] there was a rather serious discussion between the two of us about the theology of the Council. But we both considered these as legitimate theological differences [...]. I found the dialogue with him extremely stimulating, but when his orientation towards political theology was outlined, I felt that the differences were growing and could touch on fundamental points" (My Life, pp. 111-112) as far as faith was concerned.

In the meantime, the Swiss theologian was on board a Alfa Romeo through the streets of Tübingen - that city with so much philosophical and theological tradition - at the same time that Ratzinger was cycling through them (cf. J.L. Allen, Cardinal Ratzinger, p. 91). "I began my classes in Tübingen already at the beginning of the summer semester of 1966, otherwise in a precarious state of health [...]. The faculty had a very high level of teaching staff, albeit somewhat inclined to polemics [...]. In 1967 we were still able to celebrate splendidly the one hundred and fiftieth anniversary of the Catholic faculty of theology, but it was the last academic ceremony in the old style. The cultural 'paradigm' with which the students and some of the professors thought changed almost with a flash. Until then, the way of reasoning had been marked by Bultmann's theology and Heidegger's philosophy; suddenly, almost overnight, the existentialist scheme collapsed and was replaced by the Marxist one. Ernst Bloch was then teaching in Tübingen and in his lectures he denigrated Heidegger as a petty bourgeois. Almost at the same time of my arrival, Jürgen Moltmann was called to the evangelical theological faculty, who, in his fascinating book Theology of hoperethought theology on the basis of Bloch. Existentialism was completely disintegrating and the Marxist revolution was spreading to the whole university" (My Life, pp. 112-113), including the Catholic and Protestant theology faculties. Marxism had taken over from existentialism.

The student revolt took over the classrooms. Ratzinger recalls the violence he witnessed in those years in Tübingen with genuine terror. "I have seen face to face the cruel face of this atheistic devotion, the psychological terror, the unbridled abandonment of all moral reflection - considered a bourgeois residue - where the only end was ideological. [...] I have experienced all this in my own flesh, because, at the time of the greatest confrontation, I was dean of my faculty [...]. Personally, I have never had any difficulties with students; on the contrary, in my courses I have always been able to speak to a good number of attentive assistants. It seemed to me, however, a betrayal to withdraw to the quiet of my classroom and leave the rest to others" (My Life, p. 114).

Someone spread the news that his microphone had once been taken away from him in one of his classes in Tübingen, to which the now Cardinal replied: "No, they never took the microphone away from me. Nor did I have any difficulties with the students, but rather with the activists who came from a strange social phenomenon. In Tübingen the lectures were always well attended and well received by the students, and the relationship with them was irreproachable. However, it was then that I became aware of the infiltration of a new tendency that - fanatically - used Christianity as an instrument in the service of its ideology. And that really seemed to me to be a real lie. [...] To be a little more specific about the procedures used at that time, I would like to quote some words recently recalled in a publication by a Protestant colleague, Pastor Beyerhaus, with whom I worked. They are quotations that do not come from a Bolshevik pamphlet of atheistic propaganda. They were published in flyers in the summer of 1969, to be distributed among the students of evangelical theology in Tübingen. The heading read: 'The Lord Jesus, guerrilla fighter', and went on to say: 'What else can the cross of Christ be but a sadomasochistic expression of extolling pain?' Or this one: 'The New Testament is a cruel document, a great mass superciliousness!' [...] In Catholic theology it did not go that far, but the current that was emerging was exactly the same. Then I understood that whoever wanted to remain progressive had to change his way of thinking" (The Salt of the Earth, 83-84).

Ratzinger continued with his intense teaching load. However, circumstances were to change significantly in the following years. One of his biographers recounts the recollections of one of his disciples: "Veerweyen began his training under Ratzinger in Bonn, then followed him to Münster, and finally to Tübingen, where he stayed with him until 1967. Veermeyen retains clear memories of Ratzinger in the classroom. 'He was an excellent teacher,' she recalls, 'both academically and didactically. Always very well prepared. Already in Bonn you could publish practically everything that came out of his mouth'. Veermeyen says that the courses in Bonn and Münster were always full. 'We students were proud of him, because he was one of the most important experts of the Second Vatican Council,' says Verweyen. According to him, the decline in Ratzinger's popularity began in 1967" (J.L. Allen, Cardinal Ratzinger, p. 105). 

In those difficult years Ratzinger wrote one of his best-known books. "Since in 1967 the main course in dogmatics had been taught by Hans Küng, I was free to finally realize a project I had been cherishing for ten years. I dared to experiment with a course for students of all faculties, entitled Introduction to Christianity. From these lessons a book was born which has been translated into seventeen languages and reprinted many times, not only in Germany, and which continues to be read. I was and am fully aware of its limitations, but the fact that this book has opened a door for many people is a source of satisfaction to me" (My Life, p. 115).

This book is the beginning of what seemed to be a change, but in reality it is only a walk in the same direction. The environment had changed so much since the years when he started doing theology!

In the preface to the first edition, the then professor at Tübingen wondered whether theologians had not done the same thing that happened to Hans-with-Luck (never Hans Küng, he later clarified, cf. The Salt of the Earth, p. 85), when he exchanged all the gold he had for common trinkets. Indeed, perhaps at certain times something like this could have happened, he insinuates. Despite the obvious fraud, this has a positive aspect, since there are some advantages in the fact that gold has been related to trinkets. Theology would have come down from the clouds, but at times it had been content with mirrors and trinkets.

Winds of stormy weather were to blow over the Church. That 1966-the same year in which the incomplete Dutch Catechism-the traditional meeting of German Catholics, the KatholikentagThe first time in Bamberg, as in Essen two years later, there had been moments of great tension. Hans Küng will later publish Truthfulness for the future of the Church (1968), in which he reconsidered the figure of the priest and questioned celibacy. At the same time, a tough debate was opening around the encyclical Humanae vitaepromulgated that same year by Paul VI. In addition, several initiatives that went against the letter and spirit of the Council came to public light. The German Church, privileged with a very generous tax collection system, collaborated with missions and solidarity initiatives in the Third World. However, confusion among Christians was evident. Thus, progressives and conservatives, philomarxists and apolitical, 'papolaters' and Christians with an 'anti-Roman complex' debated among themselves continuously. Rahner wrote in 1972, judging the whole situation: "The German Church is a Church in which there is a danger of polarization" (K. Rahner, Transformazione strutturale della Chiesa come compito e come chance, Brescia 1973, p. 48).

On the other hand, the synod of German bishops in Würzburg (1971-1975) proposed total fidelity to the Council (cf. A. Riccardi, Europa occidentale, in AA.VV., La Chiesa del Vaticano II (1958-1978), Storia della Chiesa, XXV/2, San Paolo, Cinisello Balsamo 1994, pp. 392-396). "A council," Ratzinger said in 1988, "is an enormous challenge for the Church, for it gives rise to reactions and provokes crises. Sometimes an organism needs to undergo a surgical operation, after which regeneration and healing take place. The same happens with the Church and the Council" (Being Christian in the Neo-Pagan Age, p. 118). The years that followed were, therefore, confusing and difficult. In fact, in 1968, the same year in which Paul VI published the Humanae vitae, Joseph Ratzinger lived through and suffered the student revolts at the University of Tübingen (at the same time, however, he signed the Nijmegen Declaration, signed by 1360 theologians and addressed to the former Holy Office, calling for greater religious pluralism, cf. J.L. Allen, Cardinal Ratzinger, pp. 67-68). Two years earlier, Hans Urs von Balthasar had published CordulaThe first of these was a critique of the post-conciliar deviations from the very doctrine of the Council, especially from the theology of Karl Rahner. An open reaction to the progressive dogmas was beginning to form.

So in Balthasar there will be a turn and an evolution in his position, which will also be manifested in his works. The defense of the truth in the Church in this second moment will make him worthy of the cardinalate (although he died a few days before receiving it). So the Basel professor was still in a position to promote an ambitious initiative. "Balthasar (who had not been called to the council, and who judged with great acuteness the situation that had been created) sought new solutions that would bring theology out of the partisan formulas to which it tended more and more. His concern was to bring together all those who sought to do theology not from a set of prejudices derived from ecclesiastical politics, but who were firmly determined to work from its sources and its methods. Thus was born the idea of an international journal that was to operate on the basis of the communio in the sacraments and in the faith [...]. In fact, it was our conviction that this instrument could not and should not be exclusively theological; but that, faced with a crisis of theology born of a crisis of culture, [...] it should embrace the whole field of culture, and be published in collaboration with lay people of great cultural competence. [...] Since then, Communio has grown to be published today in sixteen languages, and has become an important instrument of theological and cultural debate" (My Life, p. 121).

He had been one of the founders of Concilium in 1965 (and that this magazine had now taken an anti-conciliar direction) will also be at this time at the beginnings of Communio. Ratzinger does not see it as a personal turning point. "It is not I who have changed, they have changed. From the first meetings I set two conditions for my colleagues. [...] These conditions [of service and fidelity to the Council], with time, became less and less present, until a change occurred - which can be placed around 1973 - when someone began to say that the texts of Vatican II could not be a point of reference for Catholic theology" (Being Christian in the Neo-Pagan Age, p. 118).

It had all started a few years earlier. "They were meeting in via Aurelia. It was 1969; Paul VI was still denouncing the 'self-destruction' of the Church, and Catholic intellectuals were still indifferent, dreaming of the Church of tomorrow. In that restaurant, a stone's throw from the Dome [of St. Peter's Basilica], sat Hans Urs von Balthasar, Henri de Lubac and Joseph Ratzinger. In front of a plate of spaghetti and a glass of good wine, the idea of a new international theological journal was born. In those stormy post-conciliar years, another journal was exerting its hegemony in the Church, Conciliumwhich emerged in 1965 and [now] in the hands of Küng and Schillebeeckx. It was necessary to counteract the progressive hegemony in the name of a new, more secure theology" (L. Brunelli, Presentation to Theologians of the Center, "30 Days" VI, 58-59 (1992) p. 48). Indeed, since Balthasar had not been able to participate in the council, this offered some advantages. "The distance from which Balthasar was able to observe the phenomenon as a whole conferred on him an independence and a clarity of ideas impossible to obtain if he had lived for four years at the center of the controversies. He saw the indisputable greatness of the conciliar texts and recognized it, but he also noticed that around them fluttered spirits of low rank who tried to take advantage of the atmosphere of the council to impose their ideas" (Theologians of the Center, "30 Days" VI, 58-59 (1992) pp. 48-49).

The ecclesial movement 'Communion and Liberation' also had a great deal to do with this initiative. "In the young people gathered around Monsignor Giussani [the new magazine] it found the impetus, the joy of risk and the courage of faith, which it immediately made use of" (Teologi di centro, p. 50). In this regard, Angelo Scola, later Patriarch of Venice and Archbishop of Milan, recalls: "The first time I saw Cardinal Ratzinger was in 1971. It was Lent. [...] A young professor of canon law, two theology student priests who at that time were not yet thirty years old, and a young editor were seated around a table, invited by Professor Ratzinger, in a typical restaurant on the banks of the Danube [...]. The invitation had been procured by von Balthasar with the intention of discussing the possibility of making the Italian edition of a journal that would later become the "Italian edition of a journal". Communio. Balthasar knew how to take risks. The same men who sat at the table of that typical Bavarian inn, a few weeks before, had disturbed his quietness in Basel, with a certain daring, because they did not know him. [So, at the end of our conversation, he said: 'Ratzinger, you must talk to Ratzinger! He is the man who is decisive for the theology of Communio. It is the key to the German edition. De Lubac and I are old. Go see Ratzinger. If he agrees ...'" (A. Scola, Introduction a My lifepp. 7-8).

However, if we go back for a moment to the late 1970s, we must remember that at that time a rarefied atmosphere had spread in part of the Central European Church. The controversy this time involved Hans Küng, an old acquaintance of the new archbishop. Already in 1977, the Swiss theologian had been summoned before the German bishops to discuss his book Being a Christian (1974), and it was then that he rejected Ratzinger as an interlocutor. Shortly afterwards, his former colleague in Tübingen was consecrated bishop, and later, in 1978, the German bishops thought they had reached an agreement with the controversial theologian. A year later, however, Küng went back on his word and again wrote in a less than serene manner about the infallibility of the pope. Ratzinger criticized this position, both on the radio and from the pulpit. The moves followed one after the other (cf. J.L. Allen, Cardinal Ratzinger, pp. 129-130).

On December 15, 1979, Hans Küng is banned from teaching Catholic theology. On the 31st of the same month, the Archbishop and Cardinal of Munich preached a homily in which he defended the "faith of the simple". Referring to the faith of the first Christians, which seemed to some to be too "simple", he affirmed: "It seemed to them an impossible naivety that this Jesus of Palestine was the Son of God, and that his cross had redeemed the people of the whole world. [...] So they began to construct their 'superior' Christianity, to see the poor faithful who simply accepted the letter as psychicsas people in a preliminary stage with respect to higher spirits, men over whom a pious veil had to be spread" (Against the Power of the Intellectuals, "30 Days" VI, 2 (1991) p. 68). 

Ratzinger continued in his sermon on the LiebfrauendomIn the Munich Cathedral: "It is not the intellectuals who give the measure to the simple, but the simple who move the intellectuals. It is not the scholarly explanations that give the measure to the baptismal profession of faith. On the contrary, in its naive literalness, the profession of baptismal faith is the measure of all theology" (Against the Power of the Intellectuals, pp. 68-69). The creed knows more than theologians who ignore it. Therefore, "the magisterium is entrusted with the task of defending the faith of the simple against the power of intellectuals. [It has] the duty to become the voice of the simple, where theology ceases to explain the profession of faith in order to take it over. [To protect the faith of the simple, that is, of those who do not write books, speak on television or write editorials in newspapers: that is the democratic task of the Church's magisterium" (Against the Power of Intellectuals, p. 69). He concludes by recalling that the word of the Church "has never been kind and charming, as a false romanticism about Jesus presents it to us. On the contrary, it has been harsh and cutting, like true love, which does not allow itself to be separated from the truth and which cost it the cross" (Against the Power of the Intellectuals, p. 71).

Years later he would add about this controversial case: "Here a myth should be dismantled. In 1979 Hans Küng's authority to give doctrine in the name of and on behalf of the Church was withdrawn. This must not have pleased him at all. [However,] in a conversation we had in 1982, he himself confessed to me that he did not want to go back to his previous situation and that he had adapted very well to his new situation. status. [...] But that [=the prohibition to teach in the name of the Church] was not what he expected: his theology had to be recognized as a valid formula within Catholic theology. But instead of retracting his doubts about the papacy, he radicalized his position and distanced himself even further from the Church's faith in Christology and [in the doctrine] about the triune God" (The Salt of the Earth, p. 103). The Küng case seems to have profoundly marked Ratzinger's theological and pastoral vision.

In 2005 Castelgandolfo hosted a historic meeting between two theologians who had been at odds for decades: Hans Küng, an implacable critic of John Paul II, and Pope Benedict XVI. The meeting was described by Küng as a "hopeful sign". The "dissident" theologian acknowledged to the German daily newspaper Süddeutsche Zeitungwho asked for an audience weeks before with "the hope of being able to engage in a dialogue despite all the differences". The Pontiff answered him "quickly and in a very kind tone," says the former colleague of Joseph Ratzinger at the University of Tübingen. Ethics and human reason were discussed in the light of the Christian faith. Both Küng and Benedict XVI were aware that "there was no point in entering into a dispute about persistent doctrinal questions". For this reason, they avoided entering into points of conflict and steered the conversation in more amiable directions, dealing with particulars in which the Pope's vision and that of the theologian are in harmony. Küng assured that Benedict XVI was an "open and attentive listener". He added that "it was a mutual joy to see each other again after so many years. We did not embrace each other simply because we Germans are not as expansive as the Latins". Still under the effect of surprise, he acknowledged that "the Pope is open to new ideas", and clarified that Benedict XVI "is not a Pope who looks at the past, closed in on himself. He observes the situation of the Church as it is. He is capable of listening and of maintaining the attitude of the scholar or researcher". 

The surprise of the Swiss theologian had already been experienced the previous July by a group of priests from the Aosta Valley, when Benedict XVI told them that "the Pope is infallible only on very few occasions", and acknowledged before them serious problems of the Church that previously were not mentioned in public and even less in an informal gathering. Hans Küng had previously sent the Pope his latest book on the origin of life and documents on his plans to define a world ethic based on the moral principles of the great religions. To his delight, Benedict XVI "declared himself very happy that a theologian is addressing these questions in Germany, because he knows that they are very important. And in the Vatican communiqué he mentions that he appreciates my work". By mutual agreement, they did not discuss conflicts with Rome but only future projects, but the mere fact that Benedict XVI received him for two hours at Castelgandolfo and invited him to dinner "is a sign of hope for many men of the Church".

Spain

CONFER announces the recipients of the 'Carisma Awards'.

The awards recognize the work that persons or institutions carry out according to the fundamental purpose of CONFER: to encourage, serve and promote religious life.

Maria José Atienza-April 6, 2021-Reading time: 3 minutes

The Spanish Conference of Religious has announced the winners of its 'Charism Awards'. Among the winners in this edition are the Fundación Madrina, hospital chaplains and the tweeter Jordi Sabaté, who suffers from amyotrophic lateral sclerosis (ALS).

The purpose of these awards is to recognize the work that different persons or institutions carry out according to the fundamental purpose of CONFER: to encourage, serve and promote religious life.

In this edition, the Charisma Awards went to the following people and institutions:

  • Charisma Award for Formation and SpiritualityJosé Ramón Busto Saiz, priest of the Society of Jesus. For his tireless, inspiring and quality dedication to training and research in the field of biblical exegesis for forty-three years, since 1978, at the Pontifical University of Comillas and in countless areas of non-formal education.  
  • Charisma Award for Justice and SolidarityGodmother Foundation. For its support and protection of the most vulnerable children and women in their maternity in the face of social, educational and labor exclusion.    
  • Charisma Award for Mission and CooperationThe Church in the Canary Islands and in particular to Antonio Viera. For his denunciation of the conditions in which foreigners arriving at the CIE Barranco Seco in Las Palmas de Gran Canaria are held, as well as his tireless struggle to achieve its closure.  
  • Charisma Education AwardRaquel Pérez SanjuanTechnical Secretary of the Episcopal Commission for Education and Culture. For his work for the defense of the subject of Religion as necessary for a complete formation of children, adolescents and young people in Spain.  
  • Charisma Award for Vocational Youth MinistryYoung Dehonians. For its creative and current advertising campaigns with the objective of promoting the knowledge and promotion of Religious Life in our society.  
  • Charisma Health Award To the Hospital Chaplains during the COVID. For their work of accompaniment and comfort to the victims of the coronavirus who were alone in the hospitals. For their prayers at the Ice Palace and the cemeteries without the presence of the families. It has been a silent but fundamental work for the comfort of the families.   
  • Charisma Communication AwardMabel Lozanowriter, writer, actress and film director. For her commitment to the fight against prostitution, sexual exploitation and human trafficking.  
  • Faith and Culture Charisma AwardThe Paul VI Foundation The Foundation is a cultural institution and institution of higher learning created by Cardinal Herrera Oria. For its dialogue with politics, culture and society; science, technology and bioethics; social justice, human promotion, development and ecology on the basis of Christian humanism.   
  • Charisma of Impact AwardJordi Sabatéfor his campaign "Mueve un dedo por la vida" (Move a finger for life). For his campaign "Move a finger for life" and for his tireless efforts to bring knowledge of this degenerative disease to society and promote research, all through humor and always in defense of life.    
  • Special Charisma Awardl : José Luis PinillaFor his commendable work in the field of migration and the defense of human rights, becoming a friend and brother of the poor, following the example of Pedro Arrupe. For his commendable work in the field of migration and the defense of human rights, becoming a friend and brother of the poor, following the example of Pedro Arrupe; a religious vocation that makes him give himself above all to the underprivileged.  

The jury that makes up these awards is formed by: Jesús Miguel Zamora, Secretary General of CONFER; Eva Silva, Responsible Communication Service of CONFER; José María Legorburu, Vice President of the Catholic Union of Informers and Journalists of Spain (UCIPE); Elsa González, Board of Directors of Telemadrid; Santiago Riesco, RTVE Journalist; José Beltrán, Director of Vida Nueva; Silvia Rozas, Director of Ecclesia; Manolo Bretón, President of Cáritas Española; Mayte Ortiz, Director of Fundación SM and Eva Fernández, Correspondent of the COPE Group in Italy and the Vatican.

Spain

Thirty new children for the Church of Getafe

Thirty people received the Sacraments of Christian Initiation in the Diocese of Getafe.

Paloma Fernandez-April 6, 2021-Reading time: 5 minutes

On the night of Holy Saturday, thirty "chosen ones" of the Diocese of Getafe received the Sacraments of Christian Initiation at the Easter Vigil. For reasons of capacity, the celebrations took place in the Cathedral of St. Mary Magdalene, presided over by the Bishop of Getafe, D. Ginés García Beltrán, and in the Basilica of the Sacred Heart, in the Cerro de los Ángeles, by the Auxiliary Bishop D. José Rico Pavés.  

Arriving from different countries - Spain (more than half), Peru, Colombia, Honduras, Cuba, Equatorial Guinea, Angola or Ghana - and of different ages - 5 years the youngest and 54 the oldest - the Lord has renewed their stories and has granted them the Grace of eternal life, welcoming them as Sons.

Rebirth to a new life

"In my youth I did many things that I deeply regret, but the Lord has allowed me to be reborn to a new life, it has been a wonderful gift": this is how Leidy Camacho tells, in tears, what she felt when she received the Sacraments of Christian Initiation last Saturday, April 3, at the Easter Vigil celebrated in the Basilica of El Cerro.

Camacho was born in Cali, a troubled Colombian territory, 30 years ago. Educated in the Seventh-day Adventist Church, this neophyte lived a convulsive adolescence that led her to leave home at 15 and to an unwanted pregnancy at 20. 

"I left home, went to Ecuador with my boyfriend, then we separated and I traveled halfway around the world, until in 2017 I landed in Spain and arrived in Arroyomolinos." she recalls with some pain. "I wanted my daughter to make Communion and I signed her up at the Santa Ángela de la Cruz Parish, in Arroyomolinos, and it was there, in that place in the Diocese of Getafe, where the Lord met me, through a religious." 

From that moment on, Leidy Camacho's life changed completely, she met her catechists, and began the process of faith formation that culminated with her Baptism next to the Sacred Heart. Leidy relates that "at the Easter Vigil many memories and feelings came together in her mind and heart; it was as if someone you love very much and have waited for a long time, came to you and hugged you tightly against his chest, that's how I felt".

photo group baptized hill

"The Church is my family."

Felicia Fatima felt something similar at her Baptism at Cerro de los Angeles: "As if my soul was being cleansed. I felt something I had never experienced before".

Arriving from Angola three and a half years ago, this neophyte who lost her parents in infancy and remembers her past life with much suffering, met Christ through the Oblates of Ciempozuelos and the priests of St. Mary Magdalene Parish who helped her from the beginning: "They suggested a path of formation when I signed my daughter up for First Communion catechesis".

"Now I have hope. Although I am alone with my three daughters and I have no job, I know that God is with me, and the Church is my family and helps me," she stresses happily.

Mailín Serrano came to the Diocese of Getafe from Cuba ten years ago. She experienced first-hand the progressive deterioration of her country under the dictatorship of Fidel Castro, and in the midst of her life, she experienced how God was calling her to something different. 

"When I was in my early twenties, I was walking down an avenue in Havana and something directed my steps towards a temple: the temple of St. Rita de Casia.That was the day and the place where I felt, through Saint Rita, the presence of God".

His journey of growth in faith and knowledge of the Lord was parallel to his social integration in Spain: "Almost ten years ago I left my country, my home, my mother, my family, my friends. One feels without land under one's feet. But God was there giving me a home, food, affection, dignity, strength and hope". 

An intense training process

After an intense process of formation and accompanied by godparents and priests, she left behind the old man to rise with Christ to the new man and emphasizes that: "God has placed in my life people who are divine gifts. He brought me to Móstoles, to the Parish of Our Lady of the Assumption, where I met the parish priest Pablo de Haro who always remembers my difficult name and looks me in the eyes. God in Móstoles has given me a great friend and his Christian family, who have strengthened my faith". This journey culminated in the Easter Vigil in the cathedral, where, accompanied by the Bishop of the Diocese of Getafe, D. Ginés García Beltrán, Mailín felt that she was beginning a new life with Christ.  

"For the first time you are going to call God, Father. You have begun a love story that transforms and saves you. Now you belong to Christ. To be a Christian is to belong to Christ and to belong to Christ is a grace," the prelate told them before they were baptized.

Baptized together with their daughter

These words deeply moved Amanda Moreno and Cristian Astillero, a young engaged couple in their twenties united by love and by a daughter, Samara, five years old, who, together with them, also received the Sacrament of Baptism.

Amanda and Cristian have started together the journey of faith formation that will lead them to a forthcoming marriage in the Church. Amanda's parents did not baptize her because they wanted her to choose when she grew up what she wanted in her life, so the Lord came to meet her in the Parish of Our Lady of Butarque, in Leganés, through a courtship and a daughter. 

"Although I was not baptized, I have always felt close to the Church and I wanted to get married in this parish. But for that we had to receive Baptism and be formed beforehand, so that the three of us could embark on this journey together", Amanda explains excitedly. Her future husband, Cristian, is also happy and grateful: "Thanks to God who put good teachers in my path, I was able to redirect my life, they have helped me a lot to regain peace. I am also very grateful for my partner and my beautiful daughter who have been baptized with me.

The help of friends and the parish

Although his parents did not baptize him, Jorge Ugaz received Christian formation at school. In a moment of emptiness when he was already a university student, he decided to enter a church; Mass was being celebrated, and when the lady next to him gave him the sign of peace, he perceived a true peace, not only human. He decided to continue attending every Sunday and continued to take steps towards faith.

Above all, he was helped by the support of his friends and the dedication of his catechist in the parish of St. Josemaría, in Alcorcón. At the Easter Vigil, he was especially moved to receive the Eucharist, and to feel that, as a child of God, the Church is now a family for him.

  The Adult Catechumenate of the Diocese of Getafe, headed by the priest Óscar Martínez, and the catechists, priests and sponsors who accompany them in this process, as representatives of the whole Church, have played a fundamental role in the journey of all the neophytes. 

The authorPaloma Fernandez

Director of the Press Office of the Diocese of Getafe.

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Cinema

Lupin

The Netflix series is inspired by the book about the gentleman thief Arsène Lupin, from the novels of Maurice Leblanc (1864-1941). In summer 2021 we will be able to see the second season of the series premiered.

Jaime Sebastian-April 6, 2021-Reading time: 2 minutes

Maurice Leblanc (1864-1941) was a French novelist and short story writer. Born in Rouen, Leblanc moved to Paris, where he began his literary career, from about 1892 to 1904. He published about ten books.

Series

TitleLupin
Year: 2021
Country: France
ProducerGaumont Télévision and Netflix
DistributorNetflix

In 1904 Pierre Laffite, the director of Je sais Toutcommissioned him to write a story for his newly founded magazine. Soon after, he gave him an original entitled "The Arrest of Arsène Lupin". According to the author himself, this was the only Lupin story he had planned. However, the character made a strong impression on Pierre Laffite and encouraged Leblanc to develop the character. Thus was born from Leblanc's hand: Arséne Lupin, a white-collar thief. The novels about Lupin total almost 20 books. One could say that Arsène Lupin is a parallel hero to the English Sherlock Holmes.

Moving on to the series at hand, its protagonist is not the character imagined by Leblanc in 1905 but Assane Diop (played by Omar Sy), an admirer of Arsène Lupin. Assane is the only son of an immigrant from Senegal who had come to France to seek a better life. Assane's father is framed for the theft of an expensive diamond necklace by his employer, the rich and powerful Hubert Pellegrini. While in jail, he hangs himself in his cell out of shame, leaving the teenage Assane an orphan. Twenty-five years later, inspired by a book about the gentleman thief Arsène Lupin that his father had given him for his birthday, Assane, now a professional thief, sets out to take revenge on the Pellegrini family, using his charisma to expose Hubert's crimes.

The series has been released on Netflix on January 8, 2021. It consists of 10 episodes, divided into 2 parts. For now, only the first part, consisting of 5 episodes, has been released.

The series is easily appealing based on its good pace and can be considered within the thriller genre. Of course, it includes comic moments that are very characteristic of its lead actor.

Another of the series' merits lies in its setting and, in particular, in the iconic locations it uses: Louvre, Luxembourg Gardens, the Parisian banlieu of Montreuil, the emblematic Norman city of Étretat,...

Its strong point is not credibility (many loose ends and inconsistencies), but despite this it is entertaining if you are not very demanding. In short, an entertaining series, to spend a nice time without being rigorous.

The authorJaime Sebastian

Spain

Cardinal Parolin: "Today's situation can be compared to the first centuries of the Church".

The Secretary of State of the Holy See, Cardinal Pietro Parolin, has compared the present moment with the first centuries of the Church, and assures that "the fundamental problem is reason, not faith"in an interview in 'El Espejo', a TV network Cope.

Rafael Miner-April 6, 2021-Reading time: 2 minutes

"I am very sorry for the loss of faith in our Europe, in our culture, in our countries, and these anthropological changes that are taking place, losing the identity of the human person; rather than a loss of faith, I would say it is a loss of reason."

In these terms the Cardinal Secretary of State responded, Pietro Parolinin an interview conducted by José Luis Restándirector of 'El Espejo' and editorial director of the network. CopeIn response to a question about the old Europe, new legislation on ethical issues that are increasingly moving away from Christian roots, such as the euthanasia law in Spain:

"The Pope says it many times. It had a great impact on me," the cardinal continued. "He says for example: the question of abortion is not a religious question. It certainly is, also for us Christians from the beginning, from the first documents of the Church there is a total rejection of abortion, but it is an argument of reason."

"Probably today, as Benedict XVI said, the fundamental problem is reason, not faith."

In the interview, Cardinal Parolin pointed out that "we can compare the situation we are living with the first centuries of the Church when the apostles and the first disciples arrived in a society that had no Christian values, but through the witness of the first communities they managed to change the mentality and introduce the values of the Gospel in the society of that time. I believe that this is the path we still have to follow today".

As far as faith is concerned, the most important thing, in his opinion, is "witnessing. Of course, it is a testimony, how to say, global, so we have to witness our faith, we have to witness our hope, we have to witness our charity. But the line is this. Today we cannot impose anything, but we have to offer, starting from a coherent and convinced witness of Christian life".

In the conversation, the Cardinal referred to Iraq, China and various current issues. He also revealed that he has long experienced that "being a diplomat of the Holy See is a way of exercising one's priesthood. Above all, because today, after the Second Vatican Council, the task of the nuncios is a pastoral task, that is, to strengthen the ties between the Holy See and the local churches. We are at the service of communion and also the defense, the promotion of the freedom of the Church, of religious freedom. In addition to the task of peace in the world. Imagine how much the Church works for peace. This is my way of looking at diplomacy".

Cardinal Parolin also commented that "this way of understanding Vatican diplomacy will be more or less embodied, after the publication of the apostolic constitution on the Roman Curiawhich for now is titled, although I think it will remain this title, 'Predicate Evangelium'".

On his work with Pope Francis, the Cardinal noted that "what strikes me first is the great simplicity he shows. When you approach him you realize that he is a simple man, without protocol. The contact is immediate. He takes great care of the relationship and closeness with the people. He seeks to meet people. This is another characteristic of his way of working. And I am also very impressed by his desire to help make the Church more credible in the proclamation of the Gospel.

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Baptisms on Easter night

The incorporation of adults into the Catholic Church shows how grace often finds its way into the normality of each person's life.

April 6, 2021-Reading time: 2 minutes

Eighteen people, young adults, were baptized at the Easter Vigil in which I participated. Each will have a different and personal story. Probably few are the result of a sudden conversion, or have sought a particular religious experience. Life will have been their journey.

At few moments as at the Easter Vigil is the newness of the Christian faith so well perceived, through the expressiveness of each rite. But the incorporation into the Church of some people, through the reception of the sacraments of Christian initiation (baptism, confirmation and Eucharist), gives that night a particular fullness.

Those eighteen young men and women (Jorge, David, Elias, Ruth...), and those who take their place each year in so many places, are a sample of the vitality of the faith and an example of the utmost eloquence for the environment in which they live. The decision that each one has made, after his own personal journey and after a long preparation, has been a conscious one; and he has been formed in desire and intelligence through catechesis and accompaniment. His joy, very perceptible after the Vigil, had an energy that "no fuller" could make whiter. I think that everyone should be for his environment a true "motive of credibility".

Catechesis and the incorporation of adults has always been an illusion of the Church, from the earliest days. In our country, due to the "sociological" predominance of Catholicism, perhaps it has had less numerical importance for some time. Now it has become the new horizon. An illusion for the Church and for each one of us, because grace usually opens up It passes through every family member, every friend or companion who orients or supports those who perhaps only "intuit" God. Many times the help is unconscious, and others consists in prayer, in time that is dedicated, in encouragement to sustain the first steps or in transmitting the light of the doctrine.

Congratulations to all those baptized on Easter night.

The authorAlfonso Riobó

Integral ecology

Displaced by the climate crisis: Catholics are called to "see"!

The Pastoral Guidelines are presented to orient our actions in the face of the climate crisis that affects fundamental human rights, especially those of the poorest and most vulnerable.

Giovanni Tridente-April 5, 2021-Reading time: 4 minutes

"The connection between environmental fragility, food insecurity and migratory movements is evident." It was Pope Francis who sounded the alarm in a speech to the FAO in 2019, regarding the climate crisis that has long affected fundamental human rights (life, water, food, shelter and health) especially of the poorest and most vulnerable.

This is a question of moral significance that cannot leave the Church indifferent, and she has also asked herself about the pastoral consequences of this situation. This is the objective behind the Pastoral Guidelines on Climate Displacement, presented in recent days at a press conference at the Vatican and prepared by the Migrants and Refugees Section - Integral Ecology Sector of the Dicastery for the Service of Integral Human Development.

51 million displaced people in the world

According to available data, more than 33 million people were displaced during 2019 alone, for a total of nearly 51 million displaced worldwide; 25 of these are due to natural disasters (floods, storms, droughts, fires, desertification, depletion of natural resources, water shortages, rising temperatures and sea levels).

In many cases, the climate crisis is also a factor in conflicts and wars, so the threats often multiply, and it is always primarily the weakest who suffer.

Projections for the future are not encouraging. According to a World Bank report, it is estimated that by 2050 some 3% of the world's population could be forced to migrate within their own countries due to climate change. This would mainly affect sub-Saharan Africa, South Asia and Latin America.

Accompaniment and sensitization

Faced with this "panorama", the Church intends, on the one hand, to continue to assist and accompany people, but also to sensitize them to the adoption of sustainable economic policies that prefer "nature-based solutions" that will reduce greenhouse gas emissions, the cause of the increase in the Earth's average temperature and, therefore, the basis of "alterations in human and natural systems".

For this reason, the Pastoral Guidelines on Climate Displaced Persons aim, first of all, to raise awareness of the phenomenon, trying to overcome the widespread "blindness" which, in many cases, is also a sign of indifference and selfishness, not to mention "the intentional denial of reality in order to protect vested interests". The answer in this case is to try to overcome the "false polarization between care for creation, on the one hand, and development and the economy, on the other."

Alternatives to displacement

Another aspect to be addressed, according to the Guidelines, is to offer alternatives to displacement. But this is up to governments, leaders and institutions in charge of the interests of the populations, showing them that there are "creative and sustainable solutions to alleviate the suffering and alternatives to the trauma of displacement."

Provide valid and certified information

However, when displacement is inevitable, it is good that people do not fall into "a fatalistic acceptance of a hopeless journey". The Church, for its part, is called upon in this case to provide "correct and reliable information" and to put the soon-to-be displaced in contact with international organizations and agencies that can provide them with support, collaboration and solidarity networks.

Host training and sensitization

As for the host societies, they must be involved and encouraged to be "willing and eager to extend their solidarity to climate displaced persons". In this regard, fear, indifference and the risks of xenophobia that may exist in the host community must also be addressed, for example by focusing on training and through awareness campaigns, organizing safe housing, providing social and legal assistance and investing in projects that create jobs and small businesses, for true inclusion.

The Holy See document considers that it is also useful to involve these vulnerable people in the decision-making processes of States, so that they are not "invisible" and can enjoy full humanitarian assistance, as well as participate in relocation and resettlement policies and programs.

Pastoral integration

From the pastoral point of view, this requires an awareness of having to respond to the different needs of both Catholic believers and those belonging to other religions. Pastoral programs should therefore integrate "humanitarian assistance, education for reconciliation, effective protection of rights and dignity, prayer and liturgy, as well as spiritual and psychological support," the Guidelines state.

Promotion of academic research

Finally, the indications of the Dicastery for the Service of Integral Human Development point to the desire for greater cooperation in strategic planning and action in collaboration with various organizations, both nationally and regionally; the promotion of professional training in integral ecology; and the promotion of academic research, especially in Pontifical Universities, on the climate crisis and displacement.

In the Preface to the Document, Pope Francis hopes that everyone will be able to "see" the tragedy of the prolonged uprooting of millions of people and be concerned about it, acting collectively. Indeed, as in the pandemic crisis we are experiencing, we will not emerge from it "by locking ourselves up in individualism" but "through encounter, dialogue and collaboration".

Aware that even in this area there is a great need to do things, and to do them together.

The Vatican

Pope's Regina Coeli: "Encountering Christ means discovering peace of heart".

Pope Francis prayed the Regina Coeli prayer on this Easter Monday, where he expressed his wish that all may experience the joy of the women of the Gospel, who "experience great joy in finding the Master alive again".

David Fernández Alonso-April 5, 2021-Reading time: 3 minutes

During the Easter season, which begins with Easter Sunday and ends on Pentecost Sunday, the recitation of the Angelus is replaced by the prayer of the Regina Coeli.

Pope Francis has prayed the Regina Coeli the so-called Angel Mondayor Easter Monday, from the Library of the Apostolic Palace.

"Dear brothers and sisters, good morning!
The Monday after Easter is also called Angel Mondaybecause we remember the encounter of the angel with the women who went to the tomb of Jesus (cf. Mt 28,1-15). To them, the angel says: "I know that you are looking for Jesus, the Crucified One. He is not here, for he is risen" (vv. 5-6).

The expression "he is risen" goes beyond human capabilities. Even the women who had gone to the tomb and found it open and empty could not say: "He is risen", but only that the tomb was empty. That Jesus had risen could only be said by an angel, just as an angel could have said to Mary: "You will conceive a son [...] and he will be called the Son of the Most High" (Lc 1,31).

The evangelist Matthew narrates that on that Easter dawn "there was a great earthquake: the Angel of the Lord came down from heaven, rolled back the stone from the tomb and sat on it" (cf. v. 2). That great stone, which should have been the seal of victory over evil and death, was placed under the feet, became the footstool of the angel of the Lord. All the plans and defenses of the enemies and persecutors of Jesus have been in vain.

The image of the angel seated on the stone of the tomb is the concrete, visual manifestation of the victory of God over evil, of the victory of Christ over the prince of this world, of light over darkness. The tomb of Jesus was not opened by a physical phenomenon, but by the intervention of the Lord. The angel's appearance, Matthew adds, "was like lightning, and his clothes were white as snow" (v. 3). These details are symbols that affirm the intervention of God himself, the bearer of a new era, of the end times of history.

Before this intervention of God, there is a double reaction. That of the guards, who are unable to cope with the overwhelming power of God and are shaken by an inner earthquake: they are as good as dead (cf. v. 4). The power of the Resurrection strikes down those who had been used to guarantee the apparent victory of death. The reaction of the women is very different, because they are expressly invited by the angel of the Lord not to fear: "Do not be afraid" (v. 5) and not to look for Jesus in the tomb.

From the words of the angel we can glean a valuable teaching: let us never tire of seeking the risen Christ, who gives life in abundance to those who encounter him. To encounter Christ means to discover peace of heart. The same women in the Gospel, after their initial confusion, experience great joy at finding the Master alive again (cf. vv. 8-9). In this Easter season, I wish everyone the same spiritual experience, welcoming into their hearts, homes and families the joyful proclamation of Easter: "The Risen Christ dies no more, for death has no more power over him" (Communion Antiphon).

This certainty induces us to pray, today and throughout the Easter period: "Regina Caeli, laetare - Queen of Heaven, rejoice". The angel Gabriel greeted her thus the first time: "Rejoice, full of grace!" (Lc 1,28). Now Mary's joy is complete: Jesus lives, Love has conquered. May this also be our joy!"

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Guest writersÁlvaro de Juana

The new 'Theophores' of 2021

What is the identity of the Christian? To be 'theophores', 'God-bearers', who enlightened the whole society and whose faith they carried to the extreme. 

April 5, 2021-Reading time: 3 minutes

It is a step, or a leap, but one of those that mark deeply. From death to life, from slavery to freedom, from Egypt to the Promised Land. That is what "Passover" means, which comes from the Hebrew "Passover".Pesach". And that is what summarizes, or should summarize, the Christian's experience.

The Christian's own life, the life of all Christians. Or at least that is what we should aspire to. Because the goal to which we are called and to which the Church invites us every Easter is eternal life. The proclamation of the Good News, the Kerygma is presented to us these days in a concrete way in this liturgical season with a concrete invitation to "go to Galilee", that is, to evangelize and to witness that we have taken that leap into life and freedom offered to us by the death and resurrection of Christ.

Some people may think that we are not ready for Easter, that the pandemic still has a lot to do and a lot to hit with. And they are probably not wrong. But, for this very reason, it is urgent to be aware of what it means. Of what it means that Christ is risen and alive. As Pope Francis said at this year's Easter Vigil, the resurrection of Christ "invites us to start again, to never lose hope".. In his homily at last year's Vigil he put it another way: "tonight we conquer a fundamental right that will not be taken away from us: the right to hope; it is a new, living hope that comes from God. It is not mere optimism, it is not a pat on the back or a few words of circumstantial encouragement with a passing smile.".

The problems will not disappear as if by magic, the suffering will still be there, and illness and death may come close to us. The effects of the crisis may worsen and political and social instability will continue to reach new heights. But all of this can be elevated to a new dimension. It is possible to 'walk on water'. This, at least, is what millions of Christians around the world have witnessed throughout history. So did the first Christians. So did the persecuted Christians in the early Church, and so do those persecuted for their faith today.

One of the most outstanding masterpieces of Christian apologetics, possibly written in the second century, is the Letter to Diognetus which offers a precise x-ray of what it means to be a Christian: "Christians are not distinguished from other men, neither by the place where they live, nor by their language, nor by their customs. They live in Greek and barbarian cities, according to their lot, they follow the customs of the inhabitants of the country, both in dress and in their whole way of life, and yet they show an admirable and, in the opinion of all, incredible tenor of life".

And he continues: "They live in the flesh, but not according to the flesh. They live on earth, but their citizenship is in Heaven. They obey the established laws, and by their way of life they surpass these laws. They love all, and all persecute them. They are condemned without knowing them. They are put to death, and thereby receive life. They are poor, and enrich many; they lack all things, and abound in all things. They suffer dishonor, and it serves them for glory; they suffer detriment to their fame, and it testifies to their righteousness. They are cursed, and they bless; they are treated with ignominy, and they return honor in return. They do good, and they are punished as evildoers; and, being punished to death, they rejoice as if they were given life." 

In other words, Christians were true 'Theophores', 'God-bearers', who enlightened the entire society and whose faith they carried to the extreme. 

Is it possible to return to the faith of the first Christians? Easter is a new occasion to raise the banner of a hope based on the event par excellence of man: the resurrection of Christ. And so the Christians of 2021 will become the new 'Theophores' of a society that needs to embalm its wounds.

The authorÁlvaro de Juana

Journalist and presenter of TRECE. Throughout his extensive career he has worked and collaborated in different media such as Alfa Omega, Misión magazine and Vida Nueva magazine. He has been a correspondent in Rome for ACIPrensa and EWTN, as well as for La Razón, a newspaper where he also covered social and political information in Italy.

The Vatican

Easter message at the Urbi et Orbi blessing: "We are healed in the wounds of Christ".

Pope Francis addressed the Easter Message from St. Peter's Basilica, and recalled that "the wounds of Christ are the perpetual seal of his love for us."

David Fernández Alonso-April 5, 2021-Reading time: 5 minutes

This year we have not been able to see Pope Francis impart the "Urbi et Orbi" blessing - to the city and to the whole world - from the balcony of the Loggia of Blessings. However, we have seen him do so from the Altar of the Chair of St. Peter's Basilica, from where he has addressed the Easter Message to all the faithful listening to him on radio, television and other media.

Then, after the announcement of the granting of the indulgence made by His Eminence Card. Mauro Gambetti, Archpriest of St. Peter's Basilica, the Pope imparted the "Urbi et Orbi" blessing to all those following the moment.

We publish below the Easter Message of the Holy Father:

Dear brothers and sisters: Happy Easter!
Today the Church's proclamation resounds in every part of the world: "Jesus, the crucified one, has risen, as he had said. Alleluia.

The Easter proclamation is not a mirage, it does not reveal a magic formula, nor does it indicate a way out of the difficult situation we are going through. The pandemic is still in full swing; the social and economic crisis is very serious, especially for the poorest; and despite everything - and this is scandalous - armed conflicts continue and military arsenals are being strengthened.

In the face of this, or rather, in the midst of this complex reality, the Easter proclamation gathers in a few words an event that gives hope and does not disappoint: "Jesus, the crucified one, is risen". It does not speak to us of angels or ghosts, but of a man, a man of flesh and blood, with a face and a name: Jesus. The Gospel testifies that this Jesus, crucified under the power of Pontius Pilate for having said that he was the Christ, the Son of God, on the third day rose again, according to the Scriptures and as he himself had announced to his disciples.

The Crucified One, not another, is the one who is risen. God the Father raised his Son Jesus because he fully accomplished his will of salvation: he assumed our weakness, our infirmities, our very death; he suffered our pains, he bore the weight of our iniquities. For this reason God the Father exalted him and now Jesus Christ lives forever, he is Lord.

And the witnesses point out an important detail: the risen Jesus bears the wounds imprinted on his hands, his feet and his side. These wounds are the perpetual seal of his love for us. Anyone who suffers a hard trial, in body and spirit, can find refuge in these wounds and receive through them the grace of hope that does not disappoint.

The Risen Christ is hope for all those who are still suffering because of the pandemic, for the sick and for those who have lost a loved one. May the Lord comfort and sustain the efforts of doctors and nurses. All people, especially the most fragile, need assistance and have the right to have access to the necessary treatment. This is even more evident at this time when we are all called upon to fight the pandemic, and vaccines are an essential tool in this fight. Therefore, in the spirit of "vaccine internationalism," I urge the entire international community to make a common commitment to overcome the delays in their distribution and to promote their delivery, especially in the poorest countries.

The Risen Crucified One is a consolation for those who have lost their jobs or are experiencing serious economic difficulties and lack adequate social protection. May the Lord inspire the action of the public authorities so that all, especially the neediest families, may receive the help necessary for adequate sustenance. Unfortunately, the pandemic has dramatically increased the number of poor and the desperation of thousands of people.

"It is necessary for the poor of every kind to regain hope," said St. John Paul II during his trip to Haiti. And it is precisely to the dear Haitian people that my thoughts and my encouragement are directed this day, so that they may not be overwhelmed by difficulties, but may look to the future with confidence and hope.

The Risen Jesus is hope also for so many young people who have been forced to spend long periods of time without attending school or university, and without being able to share time with friends. We all need to experience real human relationships and not just virtual ones, especially at the age when character and personality are being formed. I feel close to young people all over the world and, at this time, particularly those in Myanmar, who are committed to democracy, making their voices heard in a peaceful way, knowing that hatred can only be dispelled by love.

May the light of the Risen Lord be a source of rebirth for migrants fleeing war and misery. In their faces we recognize the disfigured and suffering face of the Lord who walks towards Calvary. May they not lack concrete signs of solidarity and human fraternity, a guarantee of the victory of life over death that we celebrate on this day. I thank the countries that generously welcome those who suffer and seek refuge, especially Lebanon and Jordan, which receive so many refugees who have fled the Syrian conflict.

May the Lebanese people, who are going through a period of difficulties and uncertainties, experience the comfort of the risen Lord and be supported by the international community in their vocation to be a land of encounter, coexistence and pluralism.

May Christ, our peace, finally silence the clamor of arms in beloved and tormented Syria, where millions of people are currently living in inhumane conditions, as well as in Yemen, whose vicissitudes are surrounded by a deafening and scandalous silence, and in Libya, where a way out of a decade of bloody strife and confrontation is finally in sight. Let all the parties involved commit themselves effectively to putting an end to the conflicts and allowing the war-torn peoples to live in peace and start the reconstruction of their respective countries.

The Resurrection naturally refers us to Jerusalem; let us implore the Lord to grant it peace and security (cf. Salt 122), to respond to the call to be a meeting place where everyone can feel that they are brothers and sisters, and where Israelis and Palestinians can once again find the strength of dialogue to reach a stable solution that will allow the coexistence of two States in peace and prosperity.

On this feast day, my thoughts turn also to Iraq, which I had the joy of visiting last month, and which I pray may continue along the path of pacification it has embarked upon, so that God's dream of a human family hospitable and welcoming to all his children may be realized.[1] I am grateful to the President of the Republic for his efforts to bring about the peace that he has begun, so that God's dream of a human family hospitable and welcoming to all his children may be fulfilled.

May the strength of the Risen Lord sustain the peoples of Africa whose future is threatened by internal violence and international terrorism, especially in the Sahel and Nigeria, as well as in the region of Tigray and Cabo Delgado. May efforts continue to find peaceful solutions to conflicts, with respect for human rights and the sanctity of life, through fraternal and constructive dialogue, in a spirit of reconciliation and active solidarity.

There are still too many wars and too much violence in the world! May the Lord, who is our peace, help us to overcoming the war mentality. May he grant all those taken prisoner in conflicts, especially in eastern Ukraine and Nagorno-Karabakh, that they may return safely to their families, and inspire leaders around the world to stop the arms race. Today, April 4, marks the World Day against anti-personnel landmines, the horrible and artful devices that kill or maim many innocent people every year and prevent "men from walking together on the paths of life, unafraid of the lurks of destruction and death."[2] How much better a world would be without these instruments of death!

Dear brothers and sisters, this year too, in various places, many Christians have celebrated Easter under severe restrictions and, in some cases, without even being able to attend liturgical celebrations. Let us pray that these restrictions, like all restrictions on freedom of worship and religion in the world, may be removed and that everyone may pray and praise God freely.

In the midst of the many difficulties we go through, let us never forget that we are healed by the wounds of Christ (cf. 1 P 2,24). In the light of the risen Lord, our sufferings are transfigured. Where there was death there is now life; where there was mourning there is now consolation. By embracing the Cross, Jesus has given meaning to our sufferings. And now let us pray that the beneficial effects of this healing may extend to the whole world. Happy Easter to all!

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Pope's teachings

True religiosity

March kept us on the lookout for Francis' trip to Iraq, marked by risks and fatigue. From there the Pope returned full of gratitude and hope. He states that he felt the weight of the cross on his shoulders and, therefore, a penitential sense of his pilgrimage as successor of Peter.

Ramiro Pellitero-April 5, 2021-Reading time: 5 minutes

Precisely in Iraq, he promoted a "culture of brothers" as opposed to the "culture of brothers". "logic of war" (cfr. general audience 11-III-2021). In doing so, he also promoted interreligious dialogue in the wake of the Second Vatican Council. At his press conference during the return flight (8-III-2021), he acknowledged having experienced the "efficiency" of the sages and saints, as is also reflected in his teachings. 

The "vaccine" of hope

In a meeting with priests and religious in the Syro-Catholic cathedral of Baghdad (5-III-2021), which is watered by the blood of modern martyrs and now under the sign of the pandemic, the Pope proposed that the "effective vaccine of hope. Hope that springs from persevering prayer and fidelity to the apostolate, from the witness of the saints. "Let us never forget that Christ is proclaimed above all by the witness of lives transformed by the joy of the Gospel. [...] A living faith in Jesus is 'contagious'; it can change the world."

He thanked them for having been close to his people in the midst of so many difficulties: war, persecutions, economic shortages, migrations. 

Between the carpets and the stars

To speak of fraternity, he gave the example of a carpet and its knots. God himself is the artist who devised it. The incomprehensions and tensions that we sometimes experience "are the knots that hinder the weaving of fraternity".. They are knots that we carry inside, because we are all sinners.

"But these knots can be untied by Grace, by a greater love; they can be loosened by forgiveness and fraternal dialogue, patiently bearing one another's burdens (cf. Gal 6:2) and strengthening one another in times of trial and difficulty."

Recalling the terrorist attack that cost the lives of forty-eight Christians in that cathedral on October 31, 2010, and who are in the process of beatification, Francis noted: "Religion must serve the cause of peace and unity among all God's children.". And he appealed to take special care of the young, who, together with the elderly, are the most vulnerable. "the diamond tip of the country, the best fruits of the tree."

The following day, on the plain of Ur, the land of Abraham, the Pope held an interreligious meeting. We," he said, "are the fruit of Abraham's call and journey some four thousand years ago. A journey that, in the horizon of divine promises, changed history. He contemplated the stars that were the expression of his descendants and that today are still the same. They illuminate the darkest nights because they shine together. So do we. 

And he insisted on the fundamental motto of his trip: You are all brothers (Mt 23,8). The root of fraternity is in true religiosity. "True religiosity is to adore God and love one's neighbor. In today's world, which often forgets the Most High and proposes a distorted image of him, believers are called to bear witness to his goodness, to show his fatherhood through fraternity." (Religious meeting, Ur Plain, 6-III-2021).

We too, he continued, must look to heaven as we walk on earth. And like Abraham, we must detach ourselves from those bonds that, by enclosing us in our groups, prevent us from welcoming the infinite love of God and from seeing brothers and sisters in others. 

"Yes, we need to get out of ourselves, because we need each other." In fact, the pandemic has also made us understand that "no one is saved alone" (Fratelli tutti, 54). Neither isolation, nor the idolatry of money or consumerism will save us. Our way to heaven is the way of peace. "Peace requires neither victors nor vanquished, but brothers and sisters who, despite the misunderstandings and wounds of the past, are moving from conflict to unity.".

He concluded: "He who has the courage to look at the stars, who believes in God, has no enemies to fight. [...] He who looks at the stars of promise, he who follows the ways of God cannot be against anyone, but in favor of all. He cannot justify any form of imposition, oppression or prevarication, he cannot act aggressively.". A message especially for the education of young people: "It is urgent to educate them in fraternity, to educate them to look at the stars. It is a real emergency; it will be the most effective vaccine for a future of peace.".

Wisdom, weaknesses, purification of the heart

On the same day, March 6, during the homily of the Mass celebrated in the Chaldean rite in the Cathedral of St. Joseph, Francis elaborated on wisdom. 

The wisdom that Jesus proposes does not depend on human means (material riches, power or fame), but on poverty of spirit. "Jesus' proposal is wise because love, which is the heart of the beatitudes, although it may seem weak in the eyes of the world, actually wins". And the beatitudes call for a daily witness. Neither flight nor the sword solves anything. 

Jesus changed history "with the humble strength of love, with his patient witness".. This is how God fulfills his promises, through our weaknesses. "Sometimes we may feel incapable, useless. But let us not listen, because God wants to work wonders precisely through our weaknesses".

In Qaraqosh he encouraged them to rebuild not only the cities and buildings, destroyed by war and terrorism, "but first and foremost the ties that bind communities and families, young and old." (Speech 7-III-2021). And to do so, to rely on holiness, forgiveness and courage. "From heaven the saints watch over us: let us invoke them and never tire of asking for their intercession. And there are also 'the saints next door', 'those who live close to us and are a reflection of God's presence' (Exhort. Gaudete et exsultate, 7)"

Regarding forgiveness (the Pope was especially moved by the experience of forgiveness in Qaraqosh) and courage, he acknowledged: "I know this is very difficult. But we believe that God can bring peace on this earth. We trust in Him and, together with all people of good will, we say 'no' to terrorism and the instrumentalization of religion." The Pope said goodbye appealing for conversion and reconciliation among all people of good will, on the background of fraternity. "A fraternal love that recognizes 'the fundamental values of our common humanity, the values by virtue of which we can and must collaborate, build and dialogue, forgive and grow'" (Fratelli tutti, 283).

Later, in the Eucharist celebrated in the Erbil stadium, the wisdom of the cross was once again the protagonist. St. Paul says that "Christ is the strength of God and the wisdom of God." (1 Cor 1:24). Well, the Pope observed: "Jesus revealed this strength and this wisdom above all with mercy and forgiveness." (Homily in Erbil, 7-III-2021). In the present circumstances, Francis maintained, we all need to purify our hearts. That is to say: "We need to be cleansed of our false securities, which bargain faith in God with things that happen, with the conveniences of the moment. We need to eliminate from our hearts and from the Church the harmful suggestions of power and money. To cleanse our hearts we need to get our hands dirty, to feel responsible and not stand idly by while our brothers and sisters suffer".. And for all this we need Jesus. "He has the power to conquer our ills, to cure our diseases, to restore the temple of our heart.".

The Vatican

Pope at Easter Vigil: "It is always possible to begin again".

Pope Francis celebrated the Easter Vigil in the almost empty St. Peter's Basilica, where he recalled that the Lord invites us to "begin again".

David Fernández Alonso-April 4, 2021-Reading time: 5 minutes

"It is always possible to start over". This was one of the Pope's messages during this year's Easter Vigil, marked once again by the pandemic. The celebration took place at 7:30 p.m. on Saturday evening at the Altar of the Chair of St. Peter's Basilica. The nave was completely empty, except for a few faithful gathered in the pews of the apse of the Cathedra.

For this reason, the rite of the Blessing of the Fire, which took place at the foot of the Altar of Confession, was more charged with symbolism than in other years. The initial procession started from the Altar of Confession to the Altar of the Chair passing by the side of the "Altar of St. Joseph".

With the singing of the Gloria, the Basilica was progressively illuminated until it was completely lit. During the ceremony, the preparation of the paschal candle was omitted and there were no baptisms, only the renewal of the baptismal promises, preceded by the blessing of the lustral water.

We publish below the text of the homily delivered by the Pope during the Easter Vigil, after the proclamation of the Holy Gospel:

"The women thought they were going to find the body to anoint, instead they found an empty tomb. They had gone to mourn a dead man, but instead they heard a proclamation of life. That is why, the Gospel says, those women were "frightened and bewildered" (Mc 16,8). Bewilderment: in this case it is fear mixed with joy that surprises their hearts when they see the great stone of the tomb removed and inside a young man in a white robe.

It is the wonder of hearing those words: "Do not be afraid! The one you are looking for, Jesus of Nazareth, the crucified one, is risen" (v. 6). And then that invitation: "He will go before you to Galilee, and there you will see him" (v. 7). Let us also accept this invitation, Easter invitationLet us go to Galilee, where the risen Lord precedes us. But what does it mean to "go to Galilee"?

Going to Galilee means, first of all, start over. For the disciples it was to return to the place where the Lord first sought them out and called them to follow him. It is the place of the first encounter and the first love. From that moment, having left the nets, they followed Jesus, listening to his preaching and witnessing the wonders he performed. However, although they were always with him, they did not fully understand him, they often misunderstood his words and before the cross they fled, leaving him alone.

In spite of this failure, the risen Lord presents himself as the One who, once again, precedes them in Galilee; he precedes them, that is, he goes before them. He calls them and invites them to follow him, never tiring. The Risen One says to them: "Let us begin again from where we began. Let us begin again. I want you back with me, despite and beyond all failures". In this Galilee we experience the amazement produced by the infinite love of the Lord, who traces new paths within the paths of our defeats.

This is the first Easter announcement I would like to offer you: it is always possible to start overFor there is a new life that God is able to restart in us beyond all our failures. Even from the rubble of our heart God can build a work of art, even from the ruined remains of our humanity God prepares a new history. He always precedes us: on the cross of suffering, desolation and death, as well as in the glory of a life that rises again, of a history that changes, of a hope that is reborn. And in these dark months of pandemic we hear the risen Lord inviting us to begin again, never to lose hope.

Going to Galilee, in the second place, means to travel new roads. It is to move in the opposite direction to the tomb. The women were looking for Jesus in the tomb, that is, they were going to remember what they had lived with Him and which they had now lost forever. They are going to take refuge in their sadness. It is the image of a faith that has become a commemoration of a beautiful but finished event, only to remember. Many live the "faith of memories", as if Jesus were a character of the past, a friend of the youth already distant, an event that happened a long time ago, when as a child he attended catechism classes. A faith made of customs, of things of the past, of beautiful childhood memories, that no longer moves me, that no longer challenges me.

Going to Galilee, on the other hand, means learning that faith, in order to be alive, must set out again. It must rekindle every day the beginning of the journey, the amazement of the first encounter. And then to trust, without the presumption of already knowing everything, but with the humility of those who allow themselves to be surprised by God's ways. Let us go to Galilee to discover that God cannot be deposited among the memories of childhood, but that he is alive, always surprising. Risen, he never ceases to amaze us.

Then, the second Easter proclamation: faith is not a repertoire of the past, Jesus is not an obsolete character. He is alive, here and now. It walks with you every day, in the situation you are living, in the trial you are going through, in the dreams you carry inside. It opens new paths where you feel there are none, it urges you to go against the current with respect to remorse and the "already seen". Even if everything seems lost to you, let yourself be caught up in awe by its novelty: it will surprise you.

Going to Galilee also means, go to the ends. Because Galilee is the most distant place, in that complex and diverse region live those who are farthest from the ritual purity of Jerusalem. And yet it was from there that Jesus began his mission, directing his proclamation to those who struggle for daily life, to the excluded, the fragile, the poor, to be the face and presence of God, who tirelessly seeks out those who are discouraged or lost, who goes to the very limits of existence because in his eyes no one is last, no one is excluded.

It is there that the Risen Lord asks his followers to go, even today. It is the place of daily life, the streets we walk every day, the corners of our cities where the Lord precedes us and makes himself present, precisely in the lives of those who pass by us and share with us the time, the home, the work, the difficulties and the hopes.

In Galilee we learn that we can find the risen Christ in the faces of our brothers and sisters, in the enthusiasm of those who dream and in the resignation of those who are discouraged, in the smiles of those who rejoice and in the tears of those who suffer, especially in the poor and the marginalized. We will be amazed at how God's greatness is revealed in littleness, at how his beauty shines in the simple and the poor.

Finally, the third Easter proclamation: Jesus, the Risen One, loves us without limits and visits all the situations of our lives. He has established his presence in the heart of the world and invites us too to overcome barriers, to overcome prejudices, to draw closer to those who are close to us every day, to rediscover the grace of everyday life. Let us recognize Him present in our Galilee, in everyday life. With him, life will change. For beyond all defeat, evil and violence, beyond all suffering and beyond death, the Risen One lives and governs history.

Brother, sister, if on this night your heart goes through a dark hour, a day that has not yet dawned, a buried light, a shattered dream, open your heart with wonder to the Easter proclamation: "Do not be afraid, he is risen! He is waiting for you in Galilee. Your expectations will not remain unfulfilled, your tears will be wiped away, your fears will be overcome by hope. For the Lord goes before you, He walks before you. And, with Him, life begins anew".

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ColumnistsLourdes Grosso García, M.Id.

Via Lucis

Hand in hand with Our Lady and with the texts prepared by Lourdes Grosso, we walk along this Via Lucis. 

April 4, 2021-Reading time: 9 minutes

Now, hand in hand with Maria, we begin the journey of our Via lucis.

1st Station: Christ lives: He is risen!

If we approach the account of the Evangelist St. Mark, we see how he introduces us, from the everyday, to the great event that we are commemorating today. He says:

"Now after the Sabbath Mary Magdalene, Mary of James, and Salome bought spices to go and embalm Jesus. And very early on the first day of the week, at sunrise, they went to the tomb. And they said to one another, "Who will roll away the stone from the entrance of the tomb? And when they looked, they saw that the stone was rolled away, and that it was very large..." (Mk 16:1-4).

What a simple and important key for the spiritual life: to recognize the power of grace beyond our limits. When the heart leads us to act in the name of Christ, for love of Him, let us not be afraid, His grace precedes us and assists us.

2nd Station: Jesus appears to Mary Magdalene

St. John (20:10-18) relates that Mary stood there, "at the tomb, weeping. Without ceasing her weeping, she went back to the tomb. Then she saw two angels, dressed in white, who asked her, "Woman, why are you weeping? -Because they have taken away my Lord, and I do not know where they have laid him.

When she had said this, she turned back and saw Jesus standing there, but she did not recognize him, and Jesus asked her, "Woman, why are you weeping? whom are you looking for? She thought he was the gardener, and answered him, "Lord, if you have taken him away, tell me where you have put him, and I will go and fetch him myself". Then Jesus called her by nameMary! She came closer and exclaimed: "Master!

Why do we not see you, Lord? You call each one of us by name. I am convinced that it is possible to hear this direct, personal and non-transferable call, but to do so we must "have the reasons of life cleansed of all dross" as Fernando Rielo says in his poem Virgin worldsTo do so, I have to free my dull heart that prevents me from hearing properly, to stop lamenting your absence, to stop crying because I don't know where they have put you, because tears blur my vision... and above all, because you are here!

3rd Station: Jesus appears to women

Matthew (28:8-10) tells how the angels announce to the women that Christ has risen, and they rush out of the tomb and, with fear but with great joy, run to bring the news to the disciples. Jesus met them and greeted them. They fell at his feet and worshiped him.

There are the angels of the tomb of Jerusalem, joining their voice to the angels of the night of Bethlehem. That announcement takes on fullness: from "Rejoice, a Savior has been born to you" (Lk 2:10), today it is "Rejoice, behold the Savior"...; "Why do you seek the living among the dead? He is not here; he is risen" (Lk 24:5). That proclamation of "peace to men of good will" (Lk 2:14), will resound again in the mouth of our risen Lord when he appears to his own and says to them: "Peace be with you" (Jn 20:19).

We are filled with an indescribable joy because the promise has been fulfilled; our God has conquered death, evil has no power over Love. "Death has been swallowed up in victory; where, O death, is your victory? where, O death, is your sting?" (I Cor 15:55).

His resurrection is a prelude to ours; his risen presence that bursts into our time, transcending it, places us in a new way of living with him, gives meaning, new content to existence, it is a clear call for our life, your life and mine, to leave the clutches of death, to go from "death to life". It is the certain hope that this destiny also awaits us.

4th Station: Soldiers guard the tomb of Christ.

But even the most sublime moment of history is beset by evil and lies (Mt 28:11-15). The soldiers allow themselves to be bought; they who could have been, together with the women, the first witnesses of the resurrection, prefer to lie in exchange for a good sum of money and say that his disciples robbed him by night.

How great is human stubbornness! The little faith, the arrogance of which we have already spoken, which prevents us from accepting what we do not know with our small and poor reason: it is difficult for us to accept the power of God and how, if we allow Him, He takes us from death to life, He resurrects us. We want to rule our own history, even though we are often not even aware of it. But power belongs to God alone. His sign is the power over life and death. Ours is dependence, creatureliness. He can give life to Himself; He alone gives it to us.

In this context I seem to intuit the meaning of a proverb by Fernando Rielo: "Every morning we wake up in resurrection / for death. / If you understand it... / you will not come out of your astonishment".

The great temptation of the human being is the autonomynot to accept total dependence on Him; therefore, the clear response of the saints is the consecration. To consecrate oneself is to plunge oneself totally into dependence on "another", definitively renouncing the autonomy that seduces us so much (Luzbel, Eve, Adam...). Here is a marvelous combination of death to oneself and resurrection, which is life in Him.

We have to plead for a clean heart and a reason formed by faith to recognize the truth and never give in to deception, to manipulation for our own interests, in short, to a false autonomy.

5th Station: Peter and John contemplate the empty sepulcher

A story that I find especially tender is when Peter and John go to the tomb (Jn 20:3-10). It is easy to imagine how the hearts of both would beat and what ideas would pass through their minds. They were both running together, but John ran ahead faster than Peter, and reached the tomb first. He stooped down and saw the bandages on the ground; but he did not go in. When Peter came, they went in, and saw, and believed.

Many explanations can be given for this episode; to me it is representative of the virtue of honor. The immense shock they feel does not prevent John from recognizing the primacy to whom he has been given, even though Peter, being older than him, has run less and arrived later at the tomb. What a lesson regarding the treatment we owe to each other! In the first place to our superiors, always giving them the honor and consideration that corresponds to them; and also knowing how to attend to each brother and sister in their characteristics, in their times. This way of proceeding does not come from flesh and blood, but from the action of the risen Christ in me.

6th Station: Jesus in the Upper Room shows his wounds to the Apostles

(Lk 24:36-43) "They were talking about these things, when he stood among them and said to them, 'Peace be with you. They were startled and frightened, and thought they saw a spirit. But he said to them, "Why are you troubled, and why do doubts arise in your hearts?

Look at my hands and my feet; it is I myself. Why do you still doubt?" How much tenderness and how much haste of love in those words! Look, touch my wounds... what other proof can I give you of my love, of my remaining at your side at every moment and forever!... what more do you want?

"I will be with you always." (Mt 28:20). I am with you always. I am the resurrection and the life. There is no more room for fear, disappointment, loneliness, uneasiness. My presence is assured; this is the meaning of my appearances, of the way I am showing myself to you, to you: do not be troubled, I am myself!

7th Station: On the road to Emmaus

(Lk 24:13-32)We all remember well the story of those two who were going from Jerusalem to a town called Emmaus, saddened, conversing with each other about all that had happened.

The road to Emmaus is the road of lost hopes, of disappointment, of the feeling of abandonment, the road of those who think it is better to leave everything, to leave the city where the last youthful dreams were buried... How many times are we tempted to walk this road!

And it is there where Christ becomes the one who meets me, not as the Master full of glory who suddenly unveils the mystery of what has happened, but as one more traveler, a companion who walks beside me and step by step tells me the facts, illuminating the truth, the reason for what is happening to finally make himself known in the breaking of the bread, in his Eucharist, and make my eyes open and my heart burn. But for that moment to arrive, we must walk with him, let ourselves be accompanied, believe, wait, and listen... listen a lot...

Once his presence is confirmed, even if he disappears again from our sight, he leaves us in a state of joy and strength enough to return to the city of before, to the city of always, but with the open eyes of renewed, redeemed, resurrected love; he makes us capable of rereading our own history and recovering it in order to bear witness to him, to give him glory.

The experience of this presence of the Risen Christ is the fullness of time open to eternity, in this life. In eternal life it is a beatific state. "They said to one another, "Were not our hearts burning within us when he spoke to us on the way and explained the Scriptures to us?

8th Station: Jesus gives to the apostles the power to forgive sins

(Jn 20:19-23) Jesus said to them again, "Peace be with you. As the Father has sent me, even so I send you. When he had said this, he breathed on them and said to them, "Receive the Holy Spirit. Whose sins you forgive, they are forgiven them; whose sins you retain, they are retained."

One of the greatest gifts of Christianity is forgiveness. Jesus practiced it throughout his life, and it is his first word on the cross: "Father, forgive them". Now he transmits this power to his own, conferring on them the sacramental character of forgiving sins, something that, as we well know, only God can do. That is why, when in the episode of the healing of the paralytic he says to him, "Son, your sins are forgiven", some of the scribes thought among themselves: "How does this man speak like this? He blasphemes; who can forgive sins but God alone" (Mk 2:5-7).

Now, give the apostles this power as an ordinary means of healing, can there be greater compassion? And we all, in some way, participate in this divine trait when we exercise forgiveness. A fruit of Christ's resurrection is to be in me, in us, the total disposition for forgiveness. Any rancor, prejudice, distrust, which stains the figure of my brother must be purified in my heart. This is only possible by the work of grace, and we have sufficient grace for this.

9th Station: Jesus strengthens Thomas's faith

(Jn 20:26-29) This way of forgiving, of proceeding of Jesus Christ, is manifested once again in his appearance to Thomas. Jesus appeared in the midst of the closed doors and said, "Peace be with you. Then he said to Thomas, Reach here your finger and see my hands; bring your hand and put it into my side, and do not be unbelieving but believing. Thomas answered him, My Lord and my God. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen and yet have believed".

Blessed, yes, because can there be anyone freer and happier than he who has staked everything on Christ, with all his heart and without reservation, truly, and lives with total trust in the Providence of the Father? Those of us who have not yet arrived at this holy and blessed stripping, are still assailed by longing, fear and the shadow of doubt.

Yes, those who believe without seeing are happy.

10th Station: Jesus risen at the lake of Galilee

(Jn 21:1-7)After this, Jesus manifested himself again to the disciples on the shores of the Sea of Tiberias. We remember this episode well. Jesus said to them, "Boys, have you no fish? They said to him, "No." They answered him, "No." He said to them, "Cast out the fish. He said to them, 'Cast the net on the right side of the boat, and you will find some. So they cast it, and could no longer drag it because of the abundance of fish. The disciple whom Jesus loved then said to Peter, "It is the Lord. And Peter put on his garment, for he was naked, and threw himself into the sea".

Fernando Rielo, applying this Gospel passage to vocation, said that vocation requires two elements: that there be some apostles who set out to fish and that Christ be present, as in Tiberias, to direct that fishing. We can be very busy even in the most sacred things, dedicating effort, time, creativity, all our energies; but the blessing and fruitfulness is not subject to our own capacity, ingenuity or professionalism, it comes from knowing that we are sent by Christ, humble instruments of his grace. He who said to St. Peter: "I will make you a fisher of men." The Holy Spirit will send us the Holy Spirit to show us the right way to act at every moment, where we should cast our nets.

11th Station: Jesus confirms Peter in Love

(Jn 21:15-19) "After they had eaten, Jesus said to Simon Peter, Simon of John, do you love me more than these?"

A question that evokes that "Do you see that I make all things new?". The risen Christ restores Peter's love. There is no word of recrimination in him, not even a word of warning for the future, that human "I told you so" with which we throw things in each other's faces, no. God does not act like that. No. God does not act like that. He restores, he elevates, because his justice is severe before the wicked who consciously, arrogantly, opposes him, but infinitely merciful before the weak, the needy. He, who spent his life healing us, also does it now, now risen, restoring with his triple question "Peter, do you love me?", the triple denial that had wounded the heart of poor Peter with the deepest pain. And with the restoration, the passage to another form of love, to the true one, which goes beyond sentiment, affection and good intentions, to the love that -image of divine love- is donation, co-redeeming mission: "Feed my sheep".

12th Station: Jesus entrusts his mission to the apostles

(Mt 28:16-20)And here is the mission: "All power in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to observe all that I have commanded you. And behold, I am with you always, even to the end of the age".

Go and preach what you have seen and heard, what your heart lives, so that all peoples may become my disciples. It is the time of mission, of the apostolic imperative so that the joy of the Gospel may reach every corner of the earth and of the human heart.

We are finalizing our via lucis, culminating in two stations in which we are invited to meditate on the corresponding liturgical feasts: Ascension and Pentecost.

13th Station: Jesus ascends into heaven

(Acts 1:9-11)And when he had said this, he was lifted up before them, and a cloud hid him from their eyes.

14th Station: The coming of the Holy Spirit at Pentecost.

(Acts 2:1-4) "When the day of Pentecost had come, they were all together in one place. Suddenly a sound came from heaven like the rush of a mighty wind [...] and they were all filled with the Holy Spirit".

Until then, let us joyfully travel this path of light that Easter has initiated, taking up these teachings that I have briefly described and so many others that Christ himself will deposit in our hearts as he accompanies us along the path of life.

The authorLourdes Grosso García, M.Id.

Director of the Office for the Causes of Saints of the Spanish Bishops' Conference

ColumnistsRafael Vázquez Jiménez

Francis' travel album to Iraq

The photographs that make up the album of Pope Francis' trip to Iraq will remain in the memory of all Christians. An album that shows the way of being Church today in the world.

April 3, 2021-Reading time: 2 minutes

Every trip has an album where we keep memories that are engraved in our souls. The historic visit of Pope Francis to Iraq, the Ur of the Chaldeans, homeland of Abraham, the Nineveh of the prophet Jonah or the Babylon of Jeremiah and Ezekiel, with its canals watered by the tears of the Jewish people in exile; also has its album, which shows a way of being Church in the world today.

First photo

Prayer among the ruins of Mosul, where Christians and Muslims gathered. Suffering does not distinguish between religions and ethnicities. All suffered and the pain united them in the same cry. Pope Francis showed a Church that goes out to console not only her children, feeding sectarianism and confrontations between peoples, but that accompanies fragility in its nakedness. The enemy of the Christian minority has not been Islam. Shiites, Sunnis, Christians, Yazidis... have had a common enemy: a terrorist and criminal group with non-religious objectives.

Second photo

Francis' meeting with Al-Sistani. The Pope goes barefoot to enter the humble abode of the spiritual leader of Shiite Islam in Najaf, next to the tomb of Imam Ali; Al-Sistani breaks protocol and stands up to welcome him. Two men who savor the taste of simplicity, two leaders who respect each other and open their hearts to each other, and in them two religious traditions that join hands and wish to work together for peace in the world. A Church that is barefoot, abandons prejudices and joins forces in the service of humanity. Was there no signing of a document? No. The great Document on Fraternity was that photo.

Third photo

The interreligious encounter in Ur of the Chaldees. Faith is not an element of division, but of brotherhood. "Authentic religiosity is the worship of God and neighbor." Whoever uses violence in the name of God, profanes his Holy Name, is not a true believer. Christians and Muslims denounced the instrumentalization of religion, and looked together to the stars, like Abraham, trusting in the promise of fraternity. And there was shown the face of a Church that prophesies and defends the sacred value of human life.

Last photo

The meeting was held in the Syro-Catholic cathedral, Our Lady of Salvation, in Baghdad. There, with the image of a carpet made of multi-colored threads that intertwine and give rise to a beautiful composition, he presented us with a Church that appreciates diversity and is willing to contribute its colors to society in order to build fraternity, whose source and origin is in God.

The authorRafael Vázquez Jiménez

Director of the Secretariat of the Episcopal Subcommittee for Interconfessional Relations

ColumnistsLourdes Grosso García, M.Id.

Easter: The Way of Light, the Via Lucis

With the Via Lucis we travel through some of the key points presented to us in the Gospel accounts of the seven Easter weeks. After having traveled the "way of the cross" during these days of Holy Week, we will enter the "way of light" to accompany Christ.

April 3, 2021-Reading time: 6 minutes
RelatedRelated NewsVia Lucis

It is Easter, today the glory of God has been manifested in all its splendor, today faith becomes vision and hope is clothed with consolation. All the road of pain we have traveled flourishes today and Christ's affirmation comes to life: "Fear not, I have overcome the world". Today the tree of the cross blossoms.

The resurrection is the foundation of the Christian faith, for we believe in Christ alive and risen from the dead: if Christ is not risen, our preaching is empty, and our faith is also empty, says St. Paul (I Cor 15:14).

Fernando Rielo, Founder of the Id of Christ the Redeemer Institute, Ident missionariesHe explains it by commenting that "if our faith is vain, it would be in everything that is indeed good, of the many things that Christ speaks of... it would lack foundation... it would lack meaning. Vain means that it has no meaning, it would be pure emptiness" (January 20, 1991).

The resurrection is confirmation of the truth of all that Christ himself has done and taught, of the authority of his words and of his life, of the truth of his very divinity, for only God can conquer death. That is why those who insulted him at the foot of the cross said of him: "He has raised others from the dead, let him take himself down from the cross. It is not so much the fact of "raising another" as the reality of "saving oneself", "raising oneself" that is proper to God. Thus St. Paul says of Christ: "He raised himself to life". Human beings cannot save themselves; we need the salvation that comes from God.

Benedict XVI echoed this need for salvation when in his Holy Thursday homily he said: "What makes man unclean? The refusal of love, the refusal to be loved, the refusal to love. The pride that believes that he has no need of purification, that closes himself to the saving goodness of God. [...] Pride does not want to confess or acknowledge that we need purification. [The love of the Lord knows no limits, but man can set a limit to it. [Only love has that purifying power that cleanses us and raises us to the heights of God (13-4-2006).

The Risen One, who is none other than the Crucified One, heals the wounds of desolate humanity. Christ's resurrection is the victory of love over the root of evil, a victory that transcends suffering and death, opening a way into the abyss, transforming evil into good, which is a distinctive sign of God's power, Pope Francis told us on Easter Sunday last year.

This is the reality of Christ's saving presence that we celebrate today: salvation, which introduces us into the world. a new life which consists in victory over death and sin and in new participation in grace. This truth is reflected in the Pauline teaching on baptism: "We were buried with him through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, we too might live a new life" (Rom 6:4).

And this new life is characterized by the possibility of new relationships with GodIt is the hour of a new worship, as Jesus revealed to the Samaritan woman: "The hour is coming-we are already in it-when the true worshipers will worship the Father in spirit and in truth" (Jn 4:23).

"The Gospel, where the Cross of Christ dazzles gloriously, insistently invites us to joy" (Francis, Evangelii gaudium 5). The joy, the joy of a new life must be translated into a new way of looking at reality. What lesson do we draw for our lives from the Resurrection of Jesus Christ?

We are going to take up some of the keys presented to us in the Gospel accounts of the seven Easter weeks. After having traveled the "way of the cross" during these days of Holy Week, we are going to enter the "way of light" to accompany Christ also in his "way of light". Via lucis.

Via lucisA path of light culminating at Pentecost

Since the Middle Ages, popular devotion has been deeply rooted in the Stations of the CrossThe story of the Passion and Death of Christ, in which the most outstanding moments of the Passion and Death of Christ are traced: from the prayer in the garden to the burial of his body. But the story does not end at the tomb, it continues on the morning of the Resurrection and extends for fifty days full of unforgettable and transcendental events, until the outpouring of the Holy Spirit.

The Via Lucis is a recent devotion. It is a devotion that is spreading and will surely take root, because it is full of content. If for Christians the events, words, gestures and deeds of Jesus Christ during the three years of his public life are crucial, how can we not take into special consideration the signs that he wanted to place, now risen, in the forty days that elapsed until his ascension and the sending of the Holy Spirit ten days later! I believe that this should be a matter of intimate prayer and contemplation for each one of us.

The path of the Stations of the CrossThe reading of the Gospel of the Passion, impregnated with deep pain and impotence, has been able to leave within us an image of failure. Allow me to introduce here a childhood story: I was a child, I don't remember how old I was, but I have a vivid memory of the reading of the Gospel of the Passion on Palm Sunday. I listened very attentively, following the narration with my imagination: the supper, the Garden of Olives, before Pilate... and I anxiously awaited the end, repeating inside me in supplication and hope: let's see if they don't kill him this year! But the story went on and finally one more year they killed him. I remember with tenderness that mixture of sadness and incomprehension before the death of Christ, not resigning myself to the fact that the story would always end like that... Today I understand that my ecstasy had remained in suspense, as if wounded, waiting for another outcome... and in those times our experience of Holy Week was so focused on the tragedy and pain of death that it almost hid the ultimate victory of Life. How much good it would have done me then to know the via lucisthe way of light!

Because, as my childish heart sensed and hoped, the story of Jesus does not end there: he triumphs over sin and death. Resurrected, he overflows his love in encounters filled with intimacy, bringing peace, restoring faith and hope to his own and, finally, giving them the strength of the Spirit to enable them to fulfill the mission he has entrusted to them.

Everything is illumined by a new light. He truly makes all things new. Let us allow ourselves to be enlightened by the presence and action of the risen Christ who now lives among us forever. Let us allow ourselves to be filled by the Holy Spirit who enlivens the soul. Let us go through these scenes of the New Testament in the form of an iconographic narrative, showing us a few glimpses of their content.

But before going into the Paschal scenes, a mention of an exceptional witness. 

The first witness: his mother

Nothing prevents us from thinking that before the "public" apparitions Jesus appeared to his mother. It is not in vain that Mary, from the moment Jesus is placed in the tomb, "is the only one who keeps alive the flame of faith, preparing herself to welcome the joyful and surprising announcement of the Resurrection" (St. John Paul II, Catechesis, 3-4-1996). St. John Paul II will emphasize that "the waiting that the Mother of the Lord lives on Holy Saturday constitutes one of the highest moments of her faith: in the darkness that envelops the universe, she trusts fully in the God of life and, remembering the words of her Son, she awaits the full realization of the divine promises" (Catechesis, 21-V-1997, 1).

It is legitimate to think," continues St. John Paul II, "that the risen Jesus probably appeared to his mother first. Could not Mary's absence from the group of women who went to the tomb at dawn (cf. Mk 16:1; Mt 28:1) be an indication that she had already met Jesus? This deduction would also be confirmed by the fact that the first witnesses of the resurrection, by the will of Jesus, were the women, who remained faithful at the foot of the cross and, therefore, more firm in faith. [The Blessed Virgin, present on Calvary on Good Friday (cf. Jn 19:25) and in the Upper Room at Pentecost (cf. Acts 1:14), was probably also a privileged witness of Christ's Resurrection, thus completing her participation in all the essential moments of the Paschal Mystery. Mary, in welcoming the risen Christ, is also a sign and anticipation of humanity, which awaits its full realization through the resurrection of the dead" (Catechesis, 21-5-1997, 3-4).

Tomorrow, in the second part of this article, we will start the tour of our Via lucis.

The authorLourdes Grosso García, M.Id.

Director of the Office for the Causes of Saints of the Spanish Bishops' Conference

RelatedRelated NewsVia Lucis
The Vatican

"The Church is called to cultivate the gift of unity."

Pope Francis presided over the celebration of the Passion of the Lord during the Good Friday services. Cardinal Cantalamessa, who preached the homily, warned of the most common cause of division among Catholics: political choice.

David Fernández Alonso-April 2, 2021-Reading time: 6 minutes

Silence and emptiness once again dominated the atmosphere in the immense Basilica of St. Peter on the evening of Good Friday. At six o'clock in the evening, Pope Francis presided at the Altar of the Chair in St. Peter's Basilica for the celebration of the Offices of the Passion of the Lord.

After the initial procession, the Pope prostrated himself under the steps of the presbytery, leaving an iconic image, like the one we would see later when he kissed the Cross. The triple unveiling of the Cross preceded the act of adoration, and, after adoring the Cross, the Holy Father presented it to the silent adoration of the small gathered assembly. During the Liturgy of the Word, the account of the Passion according to St. John was read, and the homily was given by the Preacher of the Pontifical Household, Father Raniero Cantalamessa, O.F.M. Cap:

"Last October 3, at the tomb of St. Francis in Assisi, the Holy Father signed his encyclical on fraternity "Fratres omnes". In a short time, his writing has awakened in many hearts the aspiration towards this universal value, has highlighted the many wounds against it in today's world, has indicated ways to arrive at a true and just human fraternity and has exhorted everyone - individuals and institutions - to work for it.

The encyclical is ideally addressed to a very broad public, inside and outside the Church: in practice, to all humanity. It covers many areas of life: from the private to the public, from the religious to the social and the political. Given its universal horizon, it rightly avoids restricting the discourse to what is proper and exclusive to Christians. However, towards the end of the encyclical, there is a paragraph where the evangelical foundation of fraternity is summed up in few but vibrant words. It reads:

Others drink from other sources. For us, this source of human dignity and fraternity is in the Gospel of Jesus Christ. From it springs "for Christian thought and for the action of the Church the primacy given to relationship, to the encounter with the sacred mystery of the other, to universal communion with the whole of humanity as the vocation of all" (FO 277).

The mystery of the cross that we are celebrating obliges us to focus precisely on this Christological foundation of fraternity, which was inaugurated precisely in the death of Christ.

In the New Testament, "brother" (adelphos) means, in the primary sense, the person born of the same father and mother. Secondly, members of the same people and nation are called "brethren". Thus, Paul says that he is willing to become anathema, separated from Christ, for the sake of his brothers according to the flesh, who are the Israelites (cf. Rom 9:3). It is clear that in these contexts, as in other cases, "brethren" indicates men and women, brothers and sisters.

In this broadening of the horizon, we come to call every human person a brother, just because he is a brother. Brother is what the Bible calls "neighbor". "Whoever does not love his brother..." (1 Jn 2:9) means: whoever does not love his neighbor. When Jesus says, "Whatever you have done to one of the least of these my brethren, you have done to me" (Mt 25:40), he means every human person in need of help.

But along with all these meanings, in the New Testament the word "brother" indicates more and more clearly a particular category of persons. Brothers among themselves are the disciples of Jesus, those who embrace his teachings. "Who is my mother and who are my brothers? [Whoever does the will of my Father in heaven is my brother and sister and mother" (Mt 12:48-50).

In this sense, Easter marks a new and decisive stage. Thanks to it, Christ becomes "the firstborn among many brethren" (Rom 8:29). The disciples become brothers in a new and very profound sense: they share not only the teaching of Jesus, but also his Spirit, his new life as the Risen One.

It is significant that only after his resurrection, for the first time, Jesus calls his disciples "brothers": "Go to my brothers," he says to Mary Magdalene, "and say to them, 'I ascend to my Father and your Father, to my God and your God'" (Jn 20:17). In the same vein, the Letter to the Hebrews writes: "He who sanctifies and those who are sanctified are all of one origin; for this reason [Christ] is not ashamed to call them brethren" (Heb 2:11).

After Easter, this is the most common use of the term brother; it indicates the brother of faith, a member of the Christian community. Brothers "of blood" also in this case, but of the blood of Christ! This makes the brotherhood of Christ something unique and transcendent, compared to any other kind of brotherhood, and is due to the fact that Christ is also God.

This new fraternity does not replace other types of fraternity based on family, nation or race, but crowns them. All human beings are brothers and sisters as creatures of the same God and Father. To this the Christian faith adds a second decisive reason. We are brothers not only because of creation, but also because of redemption; not only because we all have the same Father, but because we all have the same brother, Christ, "the firstborn among many brothers".

In the light of all this, we must now make some current reflections. Fraternity is built exactly as peace is built, that is to say, starting from up close, for us, not with grand schemes, with ambitious and abstract goals. This means that universal fraternity begins for us with fraternity in the Catholic Church. I also leave aside, for once, the second circle, which is the fraternity among all believers in Christ, that is, ecumenism.

The Catholic fraternity is wounded! The tunic of Christ has been torn by the divisions between the Churches; but - what is worse - each piece of the tunic is often divided, in its turn, into other pieces. I speak naturally of the human element of it, because the true robe of Christ, his mystical body animated by the Holy Spirit, no one will ever be able to wound it. In the eyes of God, the Church is "one, holy, catholic and apostolic" and will remain as such until the end of the world. This, however, does not excuse our divisions, but rather makes them all the more culpable and should impel us all the more strongly to heal them.

What is the most common cause of divisions among Catholics? It is not dogma, it is not the sacraments and ministries: all the things that by the singular grace of God we keep integral and unanimous. It is the political option, when it takes advantage of the religious and ecclesial option and defends an ideology, forgetting completely the sense and duty of obedience in the Church.

This, in many parts of the world, is the real factor of division, even if it is silently or contemptuously denied. This is sin, in the strictest sense of the term. It means that "the kingdom of this world" has become more important, in one's own heart, than the Kingdom of God.

I believe that we are all called to make a serious examination of our consciences on this matter and to convert. This is, par excellence, the work of the one whose name is "diabolos," that is, the divider, the enemy who sows tares, as Jesus defines him in his parable (cf. Mt 13:25).

We must learn from the Gospel and the example of Jesus. There was a strong political polarization around him. There were four parties: the Pharisees, the Sadducees, the Herodians and the Zealots. Jesus did not align himself with any of them and vigorously resisted the attempt to drag him to one side or the other.

The early Christian community followed him faithfully in this choice. This is an example especially for pastors who must be shepherds of the whole flock, not of just one part of it. For this reason, they are the first to have to make a serious examination of conscience and ask themselves where they are leading their flock: whether to their side, or to Jesus' side.

The Second Vatican Council entrusts in particular to the laity the task of putting into practice, in different historical situations, the social, economic and political teachings of the Gospel. These can be translated into choices that are even different, when they are respectful of others and peaceful.

If there is a special charism or gift that the Catholic Church is called to cultivate for all Christian Churches, it is precisely unity. The Holy Father's recent trip to Iraq has made us feel firsthand what it means for those who are oppressed or who have survived wars and persecutions to feel part of a universal body, with someone who can make the rest of the world hear their cry and revive hope. Once again Christ's command to Peter has been fulfilled: "Confirm your brethren" (Lk 22:32).

To the One who died on the cross "to gather together the scattered children of God" (Jn 11:52) we raise, on this day, "with contrite heart and humbled spirit," the prayer that the Church addresses to him at every Mass before Communion:

Lord Jesus Christ, you said to your apostles: "Peace I leave with you, my peace I give you. Look not on our sins, but on the faith of your Church, and according to your word grant her peace and unity, you who live and reign for ever and ever. Amen.

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A name with content

Looking back over eight years of his pontificate, it is clear that Francis' mission has been to bring back to the heart of the Church a central aspect of the Gospel: love for the poor.

April 2, 2021-Reading time: 2 minutes

March 13 marked a new anniversary of the moment when a bishop of Rome arrived "from the end of the world"We prayed for the first time in the loggia of the Vatican Basilica. On that rainy afternoon we prayed with the Pope, whose name was Francis, and heard the phrase that has become the ritornello with which he concludes each one of his interventions: "pray for me".

Perhaps we did not perceive then the transcendence of the choice of name. Now, looking back on eight years of pontificate, it is clear that Francis' mission - as he did nine centuries earlier - was to give the Pope a new name. il poverello di Assisi- has been to return to the heart of the Church a central aspect of the Gospel: love for the poor. All his words, gestures and pastoral action have revolved around this axis of mercy.

The Holy Father has given us unique images such as the Mass he celebrated in Lampedusa, on his first trip as pontiff and in the midst of the migratory crisis, carrying a staff made from the wood of a shipwrecked cayuco. Or the opening of the holy door in the cathedral of Bangui, the capital of the Central African Republic, during the Jubilee Year of Mercy. Or his tour of the refugee camp of Moria, on the Greek island of Lesbos, together with Patriarch Bartholomew and Archbishop Ieronymos. Not to mention the blessing urbi et orbi which he gave in a deserted St. Peter's Square, March 27, 2020The pandemic has claimed millions of lives in little more than a year.

In his first meeting with the press, on March 16, 2013, the Pope expressed this wish: "How I would love a poor Church for the poor!"and spoke of St. Francis as "the man of poverty, the man of peace, the man who loves and guards creation". Taking the mendicant saint as a model, he signed encyclicals such as the Laudato Si' or the Fratelli Tutti. 

The Vatican

Pope at Chrism Mass: "The Cross is not negotiable".

The Holy Father Francis presided at the Chrism Mass on Holy Thursday, where he recalled that "the Lord embraced the Cross in its entirety".

David Fernández Alonso-April 1, 2021-Reading time: 8 minutes

At 10:00 a.m. on Holy Thursday morning, the Holy Father Francis presided at the Altar of the Chair in St. Peter's Basilica for the Chrism Mass, a liturgy celebrated in all cathedral churches. The evening Mass was not presided by Francis, as initially planned, but by Cardinal Giovanni Battista Re, Prefect Emeritus of the Congregation for Bishops and President Emeritus of the Pontifical Commission for Latin America.

The Chrism Mass was presided over by the Holy Father and concelebrated by some Cardinals and Bishops, with the Superiors of the Secretariat of State and the members of the Presbyteral Council of the Diocese of Rome. During the Eucharistic Celebration, the priests renewed the promises made at the moment of their sacred ordination.

This was followed by the blessing of the oil of the sick, the oil of the catechumens and the chrism.
We publish below the homily delivered by the Pope after the proclamation of the Holy Gospel:

"The Gospel presents us with a change of feelings in the people who listen to the Lord. The change is dramatic and shows us how much persecution and the Cross are linked to the proclamation of the Gospel. The admiration aroused by the words of grace that came from the mouth of Jesus did not last long in the minds of the people of Nazareth. A phrase that someone muttered in a low voice went insidiously "viral": "Is this not the son of Joseph?

It is one of those ambiguous phrases that are dropped in passing. One can use it to express with joy: "How wonderful that someone of such humble origins speaks with such authority". And another might use it to say with contempt: "Where did he come from? Who does he think he is? If we look at
Well, the phrase is repeated when the apostles, on the day of Pentecost, filled with the Holy Spirit, begin to preach the Gospel. Someone said: "Are not all these who are speaking Galileans?" (Acts 2:7). And while some received the Word, others gave them up as drunkards.

Formally it would seem that an option was left open, but if we are guided by the fruits, in that concrete context, these words contained a germ of violence that was unleashed against Jesus. It is a "motivating phrase", as when one says: "This is already too much!" and assaults the other or leaves.

The Lord, who sometimes was silent or went to the other side, this time did not let the comment pass, but unmasked the evil logic that was hidden under the disguise of a simple village gossip. "You people will tell me this saying, 'Physician, heal thyself!' You have to do here in your own land the same things we heard you did in Capernaum" (Lk 4:23). "Heal thyself...". "Let him save himself...". There's the poison! It is the same phrase that will follow the Lord to the Cross: "He saved others! Let him save himself!" (cf. Lk 23:35); "and let him save us," one of the two thieves will add (cf. v. 39). The Lord, as always, does not dialogue with the evil spirit, but only responds with Scripture.

Neither were the prophets Elijah and Elisha accepted by their compatriots, but they were accepted by a Phoenician widow and a Syrian suffering from leprosy: two foreigners, two people of another religion. The facts are convincing and provoke the effect that Simeon, that charismatic old man, had prophesied: that Jesus would be "a sign of contradiction" (semeion antilegomenon) (Lk 2:34).

The word of Jesus has the power to bring to light what each one has in his heart, which is often mixed, like wheat and tares. And this causes spiritual struggle. Seeing the Lord's overflowing gestures of mercy and listening to his beatitudes and the "woe to you" of the Gospel, one is forced to discern and make a choice. In this case his word was not accepted and this caused the crowd, in a rage, to try to put an end to his life. But it was not "the hour" and the Lord, the Gospel tells us, "passed through the midst of them and went on his way" (Lk 4:30).

It was not the hour, but the speed with which the fury and ferocity of the fury was unleashed, capable of murdering the Lord at that very moment, shows us that it is always the hour. And this is what I would like to share with you today, dear priests: that the hour of the proclamation
and the hour of persecution and the Cross go together.

The proclamation of the Gospel is always linked to the embrace of some concrete Cross. The gentle light of the Word generates clarity in well-disposed hearts and confusion and rejection in those who are not. We see this constantly in the Gospel. The good seed sown in the field bears fruit - the hundredfold, the sixtyfold, the thirtyfold - but it also arouses the envy of the enemy who compulsively sets about sowing tares during the night (cf. Mt 13:24-30,36-43).

The tenderness of the merciful father irresistibly attracts the prodigal son to return home, but also arouses the indignation and resentment of the elder son (cf. Lk 15:11-32).

The generosity of the owner of the vineyard is a reason for gratitude in the workers of the last hour, but it is also a reason for sour comments in the first ones, who feel offended because their master is good (cf. Mt 20:1-16). The closeness of Jesus who goes to eat with sinners wins hearts like those of Zacchaeus, Matthew, the Samaritan woman..., but also arouses feelings of contempt in those who believe themselves to be good (cf. Mt 20:1-16).
fair.

The magnanimity of the king who sends his son, thinking that he will be respected by the vinedressers, nevertheless unleashes in them a ferocity beyond measure: we are before the mystery of iniquity, which leads to the killing of the Just One (cf. Mt 21:33-46). All this makes us see that the proclamation of the Good News is mysteriously linked to persecution and the Cross.

St. Ignatius of Loyola, in the contemplation of the Nativity, expresses this Gospel truth when he makes us look and consider what St. Joseph and Our Lady do: "how it is to walk and work, so that the Lord may be born in great poverty, and after so many labors, hunger, thirst, heat and cold, insults and insults, to die on the cross; and all this for my sake. Then," Ignatius adds, "on reflection, draw some spiritual profit" (Spiritual Exercises, 116). What reflection can we make to draw profit for our priestly life in contemplating this early presence of the Cross - of misunderstanding, rejection, persecution - at the beginning and at the very center of the preaching of the Gospel? Two reflections come to mind.

First, we are astonished to see that the Cross is present in the life of the Lord at the beginning of his ministry and even before his birth. It is present already in Mary's first confusion at the Angel's announcement; it is present in Joseph's sleeplessness when he felt obliged to abandon his betrothed wife; it is present in Herod's persecution and in the hardships suffered by the Holy Family, the same as those of so many families who have to leave their homeland.

This reality opens us to the mystery of the Cross lived beforehand. It leads us to understand that the Cross is not an a posteriori, occasional event, the product of a conjuncture in the life of the Lord. It is true that all the crucifiers of history make the Cross appear as if it were collateral damage, but it is not so: the Cross does not depend on circumstances.

Why did the Lord embrace the Cross in its entirety? Why did Jesus embrace the entire passion, embrace the betrayal and abandonment of his friends as early as the Last Supper, accept the illegal arrest, the summary trial, the unconscionable sentence, the unnecessary evil of gratuitous slaps and spitting...? If the circumstantial affected the saving power of the Cross, the Lord would not have embraced everything. But when it was His hour, He embraced the whole Cross, because on the Cross there is no ambiguity! The Cross is not negotiable.

The second reflection is the following. It is true that there is something about the Cross that is an integral part of our human condition, of our limits and fragility. But it is also true that there is something that happens on the Cross, which is not inherent to our fragility, but it is the bite of the serpent, which, seeing the crucified one helpless, bites him, and seeks to poison and disprove all his work. It is a bite that seeks to scandalize, immobilize and render sterile and insignificant all service and sacrifice of love for others. It is the poison of the evil one who keeps insisting: save yourself. And in this cruel and painful bite, which pretends to be mortal, God's triumph finally appears.

St. Maximus the Confessor made us see that with Jesus crucified things were reversed: by biting the Flesh of the Lord, the devil did not poison him - he only found in Him infinite meekness and obedience to the will of the Father - but, on the contrary, together with the hook of the Cross, he swallowed the Flesh of the Lord, which was poison for him and became for us the antidote that neutralizes the power of the Evil One.

These are our reflections. Let us ask the Lord for the grace to profit from this teaching: there is a cross in the proclamation of the Gospel, it is true, but it is a Cross that saves. It is a Cross endowed with the Blood of Jesus, it is a Cross with the power of Christ's victory that overcomes evil, that frees us from the Evil One. Embracing it with Jesus and like Him, "before" going out to preach, allows us to discern and reject the poison of scandal with which the devil will want to poison us when a cross unexpectedly comes into our life.

"But we are not of those who shrink back (hypostoles)" (Heb 10:39) is the advice given to us by the author of the Letter to the Hebrews. We are not scandalized, because Jesus was not scandalized to see that his joyful proclamation of salvation to the poor did not resound pure, but in the midst of the cries and threats of those who did not want to hear his Word.

We are not scandalized because Jesus was not scandalized by having to heal the sick and free prisoners in the midst of moralistic, legalistic, clerical discussions and controversies that arose every time he did good. We are not scandalized because Jesus was not scandalized by having to give sight to the blind in the midst of people who closed their eyes so as not to see or looked the other way.

We are not scandalized because Jesus was not scandalized that his proclamation of the year of the Lord's favor - a year that is the whole of history - provoked a public scandal in what today would occupy only the third page of a provincial newspaper. And we are not scandalized because the proclamation of the Gospel does not receive its efficacy from our eloquent words, but from the power of the Cross (cf. 1 Cor 1:17).

From the way we embrace the Cross in proclaiming the Gospel-with works and, if necessary, with words-two things become clear: that the sufferings that come for the sake of the Gospel are not ours, but "the sufferings of Christ in us" (2 Cor 1:5), and that "we do not proclaim ourselves, but Jesus as Christ and Lord" and we are "servants for Jesus' sake" (2 Cor 4:5).

I want to end with a memory. Once, in a very dark moment of my life, I was asking the Lord for a grace to free me from a hard and difficult situation. I went to preach Spiritual Exercises to some nuns and on the last day, as was usual at that time, they went to confession. A very old sister came, with clear eyes, really luminous.

She was a woman of God. At the end I felt the desire to ask her for me and I told her: "Sister, as a penance, pray for me, because I need a grace. If you ask the Lord for it, he will surely give it to me". She paused for a long moment, as if praying, and then she told me this: "Surely the Lord will give you the grace, but make no mistake: he will give it to you in his divine way". This did me a lot of good: to feel that the Lord always gives us what we ask for, but he does it in his divine way. This way involves the cross. Not out of masochism, but out of love, out of love to the end".

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Culture

Relics of Our Lord: the holy places

The land that Jesus Christ walked on is a real relic, and helps us to get closer to his person and message. We review some of the places related to his life, together with scenes from his biography. 

Alejandro Vázquez-Dodero-April 1, 2021-Reading time: 7 minutes

The places where Jesus Christ lived or visited are authentic relics. As we pointed out in a previous fascicle, any element that formed part of his life or with which he was in contact, invites us to approach his person and message with greater piety and is considered a relic. The same happens with any saint in the history of Catholicism: what he wore or where he lived acquires the character of a relic.

In those places related to the biography of Our Lord, churches have been built over time to commemorate his presence and invite us to contemplate the passage of the Son of God through those places and, in some way, to pray and give thanks for such graces.

Among the various criteria that can be used to describe these places, we have opted for the chronological one. That is to say, we will refer to the places where Christ was, in order, from his birth to his crucifixion, death and resurrection. In addition, in order to contextualize, we will refer to some event in the life of the Lord in each of these places. 

Nazareth

The Arab city of Nazareth, now the largest in Israel, is located in a natural valley 320 meters above sea level, about 25 kilometers from the Sea of Galilee. 

At the time of Jesus, it would have been a discreet city, with very few of the cave houses in the area. Today it would have about 50,000 inhabitants, Muslims and Christians. It would have been inhabited in the Bronze Age, and several cave-houses have been discovered which would have been dwellings with the typical facilities of the time. Over time, after the death of Jesus, the Judeo-Christian community would emerge, transforming some of these cave-houses into churches where the first disciples of the Lord would gather for worship.

The miracle of the Incarnation of the Lord took place in Nazareth. There Miriam, a young Jewish girl, would have the honor of becoming the Mother of God by conceiving Jesus Christ in her womb through the work and grace of the Holy Spirit. The archangel Gabriel would appear to her with this unique mission, which she fully accepted.

Angelus Domini nuntiavit hic Mariae

In that city stands out the Basilica of the Annunciation, commemorating the Incarnation of the Lord and where tradition holds that the Virgin Mary lived. This basilica is the center of Nazareth, and within it the grotto, in which a variation to the text of the Angelus prayer is allowed: it means that right there the angel of the Lord announced his embassy to Mary with the Angelus Domini nuntiavit. hic Mariae. This inclusion of the "hic", which is engraved on the front of the altar of the basilica, signifies that this mysterious act of love of God for humanity took place right there, incarnating himself in her immaculate womb.

Jesus spent his childhood in Nazareth with Joseph and Mary. He would work in his father's workshop, since he was known as "the carpenter's son" (cf. Mt. 13:55).

In addition to the great basilica of the Annunciation we also have the church of St. Joseph, where the saint would have his workshop; and the Synagogue church, where the Lord would preach, inside the synagogue or Jewish temple of the time.

The house of Nazareth where, according to tradition, the Annunciation took place and where Jesus, Mary and Joseph would later live, is located in Loreto. During the Crusades, faced with the advance of the Muslims, the Christians thought that the best way to protect the "holy house" would be to move it. At the end of the 13th century, the Angeli family was in charge of the transfer, first to present-day Croatia, then to Ancona and finally to Loreto, where it is today. Scientifically it seems to be ruled out that the house was moved by men, and the tests carried out on it confirm that it is a 1st century building. Thus, tradition holds that it was moved by angels, and hence the Virgin of Loreto is the patron saint of aviators.

Aim Karim

It is an ancient town in the district of Jerusalem, where, according to Christian tradition, Mary visited her cousin Elizabeth, who was pregnant with John the Baptist, when she was already pregnant and awaiting the arrival of Jesus.

Thus, referring to this episode in the life of Jesus, we place the Lord there because his Mother was there awaiting his birth in her womb.

Belen

Palestinian city located in the region of the West Bank, in the mountains of Judea. It is the place attributed to the birth of Jesus. It is also the place attributed to the birth and coronation of King David.

It is currently surrounded by walls installed by the Israeli government, and several checkpoints, as a security measure against the Palestinian people.

The Magi arrived in Bethlehem to adore the newborn baby Jesus. From Bethlehem St. Joseph would flee with Mary and the Child to Egypt, taking into account the order decreed by Herod to kill children under two years of age, after feeling deceived by the Magi after questioning them about their presence in his domain and the answer received.

Cana

City located 10 km south of Tyre -now Lebanon- and 12 km from the northern border of Israel.

Famous for being the place where Jesus performed the first miracle: the transformation of water into wine during a wedding celebration. Many Christian couples come to this city to renew their marriages.

Jordan River

This river rises in the northern foothills of Mount Hermon, flows through southeastern Lebanon to the south, enters Israel and empties into the northern shores of the Sea of Galilee.

In it St. John the Baptist baptized Jesus just before he began his public ministry.

Sea of Galilee or Lake Tiberias or Lake Gennesaret

It is a 21 km long north-south and 12 km east-west lake, at an altitude of 212 m below sea level, making it the lowest freshwater lake in the world.

It is important for Christians because Jesus developed much of his public activity around it, taking up residence in the city of Capernaum, north of the lake.

There he chose his first disciples, mostly fishermen. In addition, Jesus performed many miracles there, such as calming the storm or walking on water.

Capernaum and the Mount of Beatitudes

Capernaum is a fishing village located in ancient Galilee, Israel, on the shores of the Sea of Galilee.

Very close to Capernaum is the mountain where Jesus gave the discourse on the Beatitudes or the synthesis of the morality of Christ's message.

Betania

It is a village located on the eastern slopes of the Mount of Olives, on the road from Jerusalem to Jericho, now called Al Azariyeh.

In Bethany lived the brothers Lazarus, Martha and Mary, friends of Jesus, whom he visited on several occasions. We do not know how this friendship originated, but we do know that they were united by a sincere and great friendship, because of the various details of closeness that the Gospels show. These three brothers would repeatedly host the Lord in their home.

It was precisely in that city that the great miracle of the resurrection of his friend, Lazarus, took place. Such was the devotion they had at the time to this holy place that a sanctuary was built next to the tomb of Lazarus. In it are represented several scenes of those encounters of Jesus with that family friend.

In Bethany also lived Simon the leper, in whose home a woman -Mary, sister of Lazarus, already mentioned, or another Mary, that of Magdala- anointed Jesus with perfume on his head as a sign of veneration.

Jerusalem

The holy city of Jerusalem is located in the Near East, in the Judean Mountains, between the Mediterranean Sea and the northern shore of the Dead Sea. A city afflicted since ancient times by continuous disputes over its sovereignty and capital, today it is the capital of the State of Israel, although the State of Palestine claims the eastern part as its own capital. In 1980, as a result of a UN Security Council resolution and in response to Israel's attempted annexation of the eastern part of the city, several countries decided to move their embassies from Jerusalem to Tel Aviv, which administratively and politically became the capital of Israel.

Jerusalem has a profound religious significance, and the three great monotheistic religions - Judaism, Christianity and Islam - consider it a holy city. For Judaism, it is where King David established the capital of the kingdom of Israel, where the Ark of the Covenant was placed and where the temple was built to which prayers should be directed. For Christians, it is where Jesus preached, was crucified and resurrected. For Islam it is the third sacred city, from where the prophet Mohammed ascended to heaven, and it was there that Muslims first turned their gaze when praying, before moving on to Mecca, in Saudi Arabia.

Highlights in Jerusalem

In the city of Jerusalem there are many churches that commemorate some event linked to the life of the Lord. For Christians, among others, the following stand out:

  • Basilica of the Holy Sepulchre: it houses Calvary, where Jesus was crucified, and the tomb where he was buried. It is also known as the Basilica of the Resurrection, because it is also where the resurrection of the Lord took place.
  • Cenacle: where Jesus celebrated the Last Supper, instituting the Eucharist; it was also where he appeared to the apostles and where they received the Holy Spirit at Pentecost.
  • Basilica of the Agony: located on the Mount of Olives, it commemorates the moment when Jesus spent his last moments before undertaking the Via Dolorosa on his way to Calvary.
  • Church of Domus Flevit: commemorates the place from where on Palm Sunday the Lord gazed upon Jerusalem and wept in sorrow for it.
  • Church of the Flagellation: it is located in the Old City of Jerusalem, where the Lord was scourged at the beginning of his ascension to Calvary.
  • Church of the Lord's Prayer: in that place Jesus taught the disciples this Sunday prayer.
  • Church of St. Peter in Gallicantu: it recalls the place where the house of Caiaphas, who judged Christ for his subsequent death sentence on the Cross, was located.
  • Litostrotos: where Jesus was crowned with thorns and outraged by Roman soldiers.
  • Via Dolorosa: refers to the path that Jesus followed to Calvary, with the cross on his back. Along this way are marked the stations or moments of his torture towards the place where he would be crucified. 
  • Abbey of the Dormition: this abbey commemorates the place where Mary fell asleep before being assumed into heaven.
  • Church of St. Anne: commemorates the place where the Virgin Mary was born, dedicating the name of the temple to that of her mother, Anne.
  • Edicule of the Ascension: from there Jesus ascended to heaven.