The Vatican

Pope's message to PMS. To realize "a more intense 'immersion' in people's real lives".

An unexpected Message from Pope Francis addressed to the Pontifical Mission Societies (PMS) on Ascension Day offers the pontifical body some useful advice for the future, in order to make the Church's mission ever closer to the people.

Giovanni Tridente-June 3, 2020-Reading time: 4 minutes

On the day of the Ascension of the Lord (which was not moved to the following Sunday), the Holy Father addressed the Pontifical Mission Societies with a long Message with a very strong programmatic background, which aims to project this important missionary organization into the future, for an ever more qualified and fully evangelical service for the benefit of all peoples. It is an unexpected intervention, inasmuch as no one was aware that on the same day, May 21, the Pope intended to participate in the General Assembly of the PMS, which was then suspended because of the coronavirus. That is why the Pontiff addressed them in writing.

The first part of the Message is a very punctual presentation of some aspects related to the Missions that the Pontiff had already outlined at greater length in the other programmatic document of the pontificate, the Evangelii gaudiumOn this occasion, he wished to repeat it because he considers it "unpostponable" for the development of the PMS to assume and apply the same criteria and suggestions of seven years ago.

Right after that, the Holy Father focuses on what could be talents to be developed, but also temptations and illnesses to be avoided, burdens that threaten to hinder the journey, together with real insidiousness. The last part, on the other hand, gathers together a series of practical indications that should serve to reformulate a new face of the Missionary Works so that they may be a true reflection of love for the Church and for Christ.

It is singular that the Message opens with three passages, one from the Acts of the Apostles and two from the Gospels of Mark and Luke, which recount Jesus' farewell to his disciples and to this world -precisely the Ascension-, thus indicating the substratum of what the Pope expresses throughout the text. While the Lord is initiating the fulfillment of the Kingdom, his disciples are lost in conjecture; but as soon as he ascends to heaven, they return to heaven. "full of joy". The key to this "change" is dictated by the Holy Spirit, promised and then received at Pentecost.

The secret of a good evangelizing mission is given, therefore, by this received joy, and also by the fact that it is animated by the Holy Spirit, who preserves it from presumed self-sufficiency or desires for power that are always lurking in every ecclesial project, Pope Francis points out.

It is therefore necessary to start from the assumption that salvation comes for each person. "through the perspective of the encounter with Him who calls us."and only then is it possible to testify "before the whole world, with our lives."because we have been chosen and favored, "the glory of the risen Christ"

The distinctive features of the Mission

At this point, Francis goes on to mention the "distinctive features" of the mission animated by the Holy Spirit. In the first place, it must be attractiveThe others must perceive in the person who attracts them that he or she has been in turn "drawn by Christ and his Spirit": "when one follows Jesus, content to be attracted to Him, others will notice.".

A second feature is the "free of charge" that springs from the "gratitude" It would not, in fact, be appropriate to present mission and evangelization as "a binding duty, a kind of 'contractual obligation' of the baptized.".

Then, the announcement must be made with "humility"without arrogance or arrogance, and it is necessary to "facilitate, don't complicate". the process of bringing people closer to the Church, without "adding useless burdens to people's already difficult lives." and without hindering the desire of Jesus, which "wants to cure all, save all"..

Peculiarities of PMOs

In dealing with the characteristics of OMP and its possible "reinvention" in the present time for a more fruitful future, Francis recalled some of his "distinctive features", The main objective of the project is to develop and implement a comprehensive and integrated approach to the management of the natural and historical heritage, which is often neglected and which, on the contrary, is of primary importance. 

First and foremost, being born spontaneously of the missionary fervor of the faithful people; the fact that they have always been driven on the basis of the prayer and the charityrecognized by the Church and by its bishops for their configuration simple y concretestructured as a capillary network which is integrated into the other ecclesial institutions and realities; insofar as they are spread throughout all continents, they represent "a plurality that can protect from ideological homologations and cultural unilateralism".In this sense, it is an image of the universality of the Church. 

Some risks 

On the basis of these peculiarities, the Holy Father warns the pontifical body against some "pathologies" that also affect other ecclesial bodies - as he denounced, for example, in the first meetings with the Roman Curia for the exchange of Christmas greetings - and that are: the self-referentialityThe "self-promotion" that leads to withdrawing into oneself, spending energies on self-promotion or seeking space and relevance within the Church; the "self-promotion" of the Church; and the "self-promotion" of the Church. desire for commandespecially in relation to the communities that should be served; the elitisma kind of "top class of specialists" competing with other ecclesiastical elites; the isolation of the townThe company's management of the company's own business is based on the following abstractionThe fact is that the world is losing touch with reality and falling into sterile intellectual initiatives that end up domesticating people's faith. functionalismtrusting everything to "models of worldly efficiency" and extinguishing grace.

The Pope's advice

They follow the Pope's advice for a reconsideration of the PMO itself. As a first point, a kind of return to the origins, with "a more intense 'immersion' in people's real lives."The process should always be based on prayer and charity, which are precious in their elementary and concrete condition, expressing themselves in their concrete circumstances and conditions, giving answers to real questions and demands. This process must always be supported by prayer and charity, which are precious in their elementary and concrete condition, expressing "the affinity of the PMOs with the faith of the People of God".. We should rejoice and be surprised by the stories of ordinary holiness that can be found through contact with so many realities and situations in which we act, learning to escape from self-referentiality both in the implementation of programs and in the flexibility of structures and the choice of reference figures.

It is also important not to fall back on cold and seemingly more "remunerative", but that the contribution, however small, of the multitude of the baptized should always be taken into account; as for the use of donations, they are to be redistributed taking into account the "real primary needs of the communities"while at the same time avoiding forms of assistance or the selection of initiatives that are not very concrete.

The Pope, finally, invites us not to forget the poor -a 'divine preference' that challenges the life of faith of every Christian".-to respect the rich variety of the peoples among whom we work, and to always be a reflection of the Pope's charity and gratuitousness in the world, "servant of the servants of God".

Latin America

Humanitarian initiatives multiply in American countries

In Guatemala, parish commissaries and White Brigades that bring food to needy families flying white flags. In Bolivia, the extensive network of Pastoral Social de Cáritas. These are examples of solidarity initiatives launched by the pandemic in Central and South America.

Juan Bautista Robledillo Ortega and Luis Felipe Alonso-June 3, 2020-Reading time: 3 minutes

Guatemala is a land of volcanoes, there are always some active and sometimes too many (2 years ago the Fuego volcano caused 319 deaths, thousands according to the locals). And it is also a land where there is a deep and simple faith rooted even in remote villages and expressed in 22 languages of Mayan origin. 

In these times of confinement and special difficulty, and like an erupting volcano, countless solidarity initiatives are emerging in a country with a very high percentage of informal work (more than 60 %) and poverty. The prompt response of young university students and varied projects that reach hundreds and hundreds of people is striking. It is the Christian spirit that comes to the fore in times of need. Even in the streets of the capital we see people with white flags asking for food. It is a wake-up call for everyone and especially for the ecclesial institutions, which are working hard during this season.

Father Luis Felipe Alonso, Episcopal Vicar and pastor of Immaculate Conception in Villa Nueva, a huge and populous parish on the outskirts of the capital, gives us a close-up view of some of the initiatives: "I was just leaving our oratory to go celebrate Holy Mass when I saw someone calling me on my cell phone. In those circumstances I don't usually answer, but something told me to take the call. And so I did. It was one of those 'champion' ladies of charity who said to me between sobs: 'Father, I need to tell you something. I was on my way home when I saw a white flag in a window, excuse me, but I am very loud (in this country it is said of the person who cries a lot)', she continued between sobs: I went and asked why the white flag was there. Between fear and distrust appeared the face of a young woman, whom I asked about her situation and she told me: 'I was a school bus monitor, and for three fortnights now I haven't received a penny. I am a single mother and I have three small children. I no longer have anything to eat. I, father -and she was still crying- said, 'I am a single mother and I have three small children., I could not remain indifferent and promised to help her. So, you, give me something'. I could not remain indifferent and promised to help her. I was deeply touched. Just that day, another group of ladies who help in our charities had made bags of groceries for the needy. And I gave her two of those bags to take with her. And so she did, in tears".

White flags

The white flags are just one more face of the devastating effects that the Covid-19 pandemic is causing in our countries," continues parish priest Luis Felipe Alonso. In itself, people live with their shirts up, they have no savings, they live from the day's work. If there is no work, there is no income. If there is no income, there is no food. We give him the floor.

In our parish, he points out, we have been organizing ourselves to be able to serve the most needy more effectively. Among other initiatives, we have divided the parish territory into 10 sectors. Each sector has its own local organization made up of local people. This structure serves especially for evangelization, but also for charitable action, through what we call the Social Pastoral. 

When we started these grants at the beginning of the pandemic in our country, 100 beneficiaries signed up. A few weeks later they became 300. Yesterday they were distributed to 502 beneficiaries. We expect the number of applications to reach 1,000 in 15 days.

Divine Providence does not leave us. Apart from what we collect among our faithful, other people, companies and foundations help us in many ways. There is a lot of solidarity. For example, a few days ago I called a friend and told him: "In your neighborhood there are as many rich people as there are poor people in mine. So I name you my milk and cereal collection center.". And so it has been. Wonderful generosity of so many people. The milk and cereal are for the beneficiaries who declared to have children under 8 years old (they don't know it).

Difficult times are ahead. It is a great challenge to continue helping so many people. In order to achieve a better delivery of food and to dignify people, we are working to promote what we want to call parish commissaries. The idea is to organize small convenience stores, to which only those who are registered in our aid programs will be able to go.  

Systems engineers are already at work designing the programs that will allow us to be very efficient in the control and delivery of the supplies. No money will be handled. Only a cell phone. The sites will have wifi network for those who cannot access easily because they lack service (in our country there are two cell phones per person, according to statistics). 

It is a revolution of charity. And someone might ask: what do they get out of it? The best payment was told to me by a girl from our parish who helps in the distribution of bags of groceries. She said to me: "I like to help. It makes me happy. But what I like the most is to see the smile of gratitude of those who receive the help, and they always say thank you, God repay you.".

These are times of mercy, let us expand our hearts! The poor cannot wait.

The authorJuan Bautista Robledillo Ortega and Luis Felipe Alonso

Episcopal Vicar and Pastor of the Immaculate Conception in Villa Nueva, Guatemala.  

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Spain

Ideas for growing stewardship with parishes

Our parishes carry out an enormous social work and help thousands of families in need, through our parish missions. Parish Caritas. For this help, means are needed, and during these months it has not been possible to make the usual collections. Here are some ideas, taken from the Code of Canon Law, to grow in co-responsibility.

Diego Zalbidea-June 3, 2020-Reading time: 10 minutes

Surely the situation of confinement and the health crisis we are experiencing will provoke, if it has not already begun, a significant economic crisis. Faced with this challenge, parishes are wondering how they are going to survive. They have been unable to collect the offerings that the faithful generously deposit in the baskets every Sunday for almost three months. Although some have opted for bizum and donations online not all parishes have these possibilities. Moreover, not all parishioners are able to make such donations. 

In order to facilitate co-responsibility, these lines suggest some ideas taken from the Code of Canon Law. Although I have tried to make them practical, there is a risk, and I say it clearly: they are thought from the academic field, from the university. They are not mine, but I have sought them out and studied them in parishes all over the world. 

At the end of each idea is an example of a parish that has implemented it. They may not be very applicable to all parishes, perhaps none at all. That is why they are written briefly so as not to at least waste time. If any of them are helpful or if anyone would like more information or assistance, I am available to try to help. 

Involvement

The supreme law of the Church is the salvation of souls. This is what canon 1752 says at the end of the Code, trying to summarize it. It is obvious and I am even ashamed to say it, because it is known and practiced: in this time of progressive recovery of normality, what really concerns us and above all occupies us is the salvation of every soul. We are excited about increasing the co-responsibility of each of the faithful, their sense of belonging to the People of God, their commitment to the mission of the Church and their proactive participation in evangelization. The consequence of all this will be that they will also want to participate in sustaining the needs of the Church. If this collaboration is not a consequence of their encounter with Jesus Christ, we can consider their time and money wasted. 

If we only ask for money, the faithful will give us what they can spare. If, on the other hand, we help them to give their lives, they will feel part of a family, of a project for the future and they will share their time, their talent and their money with the Church. They will have made their own the mission that Christ has given them. Perhaps that is also why our churches must now more than ever be open, clean, welcoming and safe. If we have social media accounts, or simply an email, it is great to respond to everything the faithful request through that medium. It goes without saying, because it is so lived and obvious, that answering the phone and returning calls is a great way to keep the Church's mission active 24 hours a day. 

Practical proposalAt this time there are people who cannot immediately rejoin the life of the parish in person, because they belong to groups at risk. A good way to show our closeness to them is to pray for them expressly in the celebrations and to find a way to make them feel our affection together with our care for their health. They are the most fragile part of our community and the ones who support us now with their dedication to others. Accompanying them with letters, messages, calls and making them feel close to us is the best sign that our priority is the salvation of souls, of those so needy at this time. For example: parishesarria.net/parish-big-family-parish/

Needs: talent, time...

Let us now speak of the right and duty to support the needs of the Church. The Code of Canon Law encourages the faithful to support the mission of the Church. It does so with such a universal and global vision that canon 222 § 1 is an entire catechesis on the identity of Christ's disciples. "The faithful have the duty to help the Church in her needs, so that she may have what is necessary for divine worship, the works of the apostolate and charity, and the suitable support of the ministers."

This canon has often been misinterpreted. It has suffered three simplistic reductions: a) this participation in the support has been considered only as a duty, forgetting that it is included in the part of the Code that gathers the fundamental rights of the faithful; b) it has been interpreted as directed only to the laity, when the canon expressly says that the support corresponds to each and every one of the faithful; and c) finally, this participation has been interpreted as referring to economic support when the canon does not speak at all of economic needs. 

What the Church needs most now is the talent and time of its members, living stones, to build the Kingdom of God. If the faithful only collaborate economically, they will do so from a distance, without "attachment". It will be an external contribution, not the support of something of our own. That is why it is very important that our request for the collaboration of the faithful be centered on their talent and their time. If their involvement is genuine, they will realize that the Church also appreciates their money, but only when they can no longer give any more talent or time. 

Mechanism of generosity

Therefore, at this moment it is useful to keep in mind that this right of the faithful is not limited to the moment of need we are living in now, but that they will always be able to exercise it. The mission of the Church also belongs to them, and when it comes to asking for their collaboration, we cannot place them outside this perspective. If we ask out of necessity, because we are in dire straits, it is very easy for us to do so in a way that does not help the faithful to understand the nature of their contribution. It is normal that in such a situation we ask urgently. Unintentionally, we can demand that the faithful collaborate to support a necessary expense. 

We may also focus our message on money. We may also try to show how dramatic the situation is. Paradoxically, these attitudes could provoke the opposite reaction to the one we are trying to achieve. Generosity has a very different mechanism. In the face of obligation, it contracts. In the face of sad faces it withdraws. In the face of demands, it withdraws. In the face of an exclusively economic demand, it gives what is left over. 

Practical proposalWrite a letter to the faithful showing them the moment of grace the Church is facing in these circumstances and how valuable their talents are now for the new stage: for example, their prayers for those who are ill or have died. Asking them only for money can give them an unfocused idea of their participation in the mission of the Church. 

For example: parroquiamaravillas.es/index.php/quiero-ayudar; parroquiacarballo.com/banco-de-tiempo-libre

Transparency and accountability

But let's continue with the argument. If the Church recognizes that the goods are not hers, then she understands and admits that she must be accountable to the faithful for the help she receives from them. It understands this as part of its mission. It does so as an act of gratitude and correspondence for the generosity shown by the faithful. In short, he tries not to interrupt the dynamic of the gift. The Latin term for accountability used in canon 1287 § 2 is reddere rationes. Reddere means to give back, that is, to give back. 

A virtuous circle is thus formed in which the faithful gain in trust with the Church and offer her their gifts (time, talent and money). They are convinced that no one will make such a delicate and diligent use of their own life, given and placed at the service of Christ. That is why transparency is also evangelization, it is showing the mission so that many more can be enthusiastic about carrying it out. In these months we will have faced many expenses with the resources provided by the faithful and it will be good for them to know how their offerings were used. Thus they will understand that now the Church needs to continue working for the salvation of souls. 

Practical proposalFind a parishioner to be in charge of the website, so that it reflects everything the parish does and how it uses the money it receives from the faithful. If the budget allows it, it would be easier to hire a website manager. For example:parroquiasantamaria.net/wp-content/uploads/

You can consult here for examples of transparency of the Episcopal Conference: conferenciaepiscopal.es/financing-the-church

Working with a budget

Canon 1284 § 3 strongly recommends the preparation of a budget for the material needs of the Church. The Latin word used in the original version of the Code is "provisions". A provision is to anticipate a need. The dictionary says that to provide is to prepare something, to gather what is necessary for an end. The Church is always thinking about its mission and how to make the Good News of the Risen Jesus Christ reach every corner. 

In order to count on the collaboration of the faithful in this exciting mission, it is very opportune to involve the faithful in this provision. But this leads us to ask for their help in advance, planning the expenses. We do not ask for "pay debts", but to face investments, projects. It is much easier to get involved in a new project than to avoid the ruin of another one. If what we need are resources for conservation, it would be good to be able to explain it as growth. Mere administration does not generate enthusiasm if we do not see the impact on the mission that this collaboration generates. 

Practical proposalTo present next year's budget before approving it so that the faithful can make suggestions and explain well where the resources come from to face these new projects. For example: parroquiaclaret.org/2020/02/06/rendición-de-cuentas-2019-y-presupuesto-2020

The initiative and will of the faithful

The will of the donor is the fundamental norm for the use of his offerings. Canon 1267 § 3 establishes one of the principal laws that the Church lives by with respect to her goods and resources. This norm is significant and permeates all canonical regulation on the administration of goods. The initiative of the faithful and donors is crucial. And the activity of the Church must be guided by this will because it interprets, in some way, that therein lies the divine Will. 

These offerings are the fruit of the gratitude of the faithful for the gifts received from God, the source of all good. It is for this reason that the Church respects this will with very strict measures and norms. 

Practical proposal: Keep a detailed record of all donations and their conditions to account for how that will has been fulfilled. Of course, this is already done with Mass stipends. For example: sanbartolomeysanesteban.org/parish-life/liturgy-and-sacraments/eucharist/mass-intensions

Advice from the laity 

The opinion of the laity in matters where they are truly experts. Canon 212 § 3 recognizes that they have this right and that at times it can become a duty. In economic and complex matters, this advice is very useful and necessary and will save us a lot of headaches. This requires a change of mentality.   

This was stated by Pope Emeritus Benedict XVI in a meeting with the diocese of Rome to discuss stewardship: "At the same time, it is necessary to improve pastoral plans so that, while respecting the vocations and roles of consecrated persons and the laity, the co-responsibility of all the members of the People of God is gradually promoted. This requires a change of mentality, especially with regard to the laity, from considering them as "collaborators" of the clergy to recognizing them as truly 'co-responsible' for the being and action of the Church, favoring the consolidation of a mature and committed laity".

Practical proposal: Whenever a member makes a suggestion, take it seriously, write it down and think about it. If we are not going to follow the idea, it pays to explain why and thank them very much for the initiative. That way they will come back to make suggestions because they see that we appreciate them. For example: parroquialasfuentes.com/?page_idªªªª=320

Facilitating the right to support the Church

Not to refuse the oblations of the faithful without just cause. Canon 1267 § 2 requires the permission of the Ordinary in cases where it is deemed necessary to refuse an offering of the faithful. Here lies another general principle of canon law. The Church is not empowered, unless a just cause recommends it, to hinder the mission of the faithful. This norm goes to the very heart of canon law's conception of generosity. 

It is so much a part of the essence of being a disciple to collaborate financially that one cannot refuse such help unless there is another greater good at stake. We cannot stand in the way of the gratitude of the faithful. We cannot put up roadblocks to the growth of the Church's mission. We cannot build walls in the face of the uncontrollable creativity of the Spirit.  

Practical proposal: Facilitate the exercise by the faithful of their right to the support of the Church by means of the necessary technical and telematic means.bizum, transfer, NFC (wireless technology Near Field Communication (near field communication), mobile, platforms, paypal, Point of Sale Terminals (POS), etc. -. It is possible that coins will gradually disappear for hygienic and practical reasons. For example: smcana.es/donations/

An increasingly widespread initiative is the electronic lecterns, piggy banks and lamp boxes that many Spanish parishes have installed at the entrance to their churches, allowing parishioners to make instant donations on their cards and cell phones. As the churches have normalized their activity, there is a great wave of solidarity, and "the average amount has risen by more than 35 percent, and is expected to be higher now that donations can be made on our devices up to 45 euros, without having to enter the card pin"Santiago Portas, director of Religious Institutions at Banco Sabadell, explains.

The sacraments are free of charge

No one can doubt the great truth of the gratuitousness of the sacraments. The Code is categorical in this regard. Canon 947 establishes that "in the matter of Mass offerings, avoid even the smallest appearance of negotiation or commerce".. This is how the sacraments have always been administered in the Church. 

On the other hand, canon law foresees the possibility of encouraging the faithful to make a voluntary and spontaneous offering on the occasion of the reception of certain sacraments. The bishops usually indicate the possible amount of such an offering, but this does not change its status. In fact, the Code is very rigorous in not allowing anyone to remain without sacraments for not offering this voluntary gift. 

Perhaps we can do even better catechesis on this point. Many pastors know that the most voluminous offerings come from those moments when the faithful have truly understood what it is all about. Sometimes we may be asked how much a Mass is worth, but we must not fail to help the faithful understand the nature of these offerings. In this way, the Church will never resemble a supermarket. Again, it is well established empirically that obligation discourages generosity. Exigency poisons the seeds of gratitude which is what truly sustains the Church. 

Practical proposal: Never answer the question of how much a Mass, funeral or wedding costs without explaining that its value cannot be paid. Have some material to explain the meaning of these offerings. Perhaps a simple pamphlet detailing the support of the clergy would suffice.

Economic Affairs Council

The owner of ecclesiastical goods is the juridical person. It is very striking that no natural person is the owner of ecclesiastical goods. According to canon 1257 these goods belong to public juridical persons. Usually a juridical person is formed by a group of faithful who carry out their activity in the name of the Church. The mission does not belong exclusively to anyone. We cannot develop it alone and in isolation. Communion serves to express with great depth the mystery of the Church and is also manifested in the fact that it belongs equally to all. 

Each one fulfills his function, but all are necessary, from the Pope down to the last of the faithful (cf. canon 208). 

Therefore, no one can appropriate the goods, nor the mission, nor the decisions about them. Canon law establishes a series of controls and aids so that the pastor can carry out this function with professionalism. In particular, he must have a Parish Council for Financial Affairs. 

Practical proposalTo publish on the web the decisions of the Economic Affairs Council, as well as the names of its members and the dates on which it meets.

For example: parishvalle.wixsite.com/parish-parish-council-of-econo-affairs site

Thanking the faithful for their generosity

This is the last point, but perhaps the most important and the one that sums up all of them. If we want the faithful to respond to God's call, to be generous, to correspond to his infinite gifts, there is nothing better than helping them to be grateful. One way to do this is to be very grateful ourselves. We cannot take for granted the offerings of the faithful, even the most insignificant ones. 

Appreciation is the right way to build donor loyalty and, above all, it is a matter of justice for the irreplaceable contribution they make. Appreciation multiplies the gifts exponentially. 

Practical proposalWrite a letter periodically to the faithful thanking them for their offerings and keep a record of the most significant donations, not only from a quantitative point of view, to thank them personally. 

Throughout the year it would be good to have more thank you letters (and homilies) than those requesting your collaboration of time, talent and money. For example: sanmanuelgonzalez.archimadrid.es/charta-del-parroco-con-motivo-de-la-bendicion-de-obras.

The authorDiego Zalbidea

Professor of Canon Property Law, University of Navarra, Spain

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Newsroom

Thinking and helping to think: ItsTimeToThink!

It has been proven that it is possible to get out of disillusionment in times of coronavirus. One of the ways is to put into play the talent we have to be better and make many others better too.

Arsenio Fernández de Mesa-June 3, 2020-Reading time: 3 minutes

Snack time during the weeks of confinement no longer meant having a soda and chips on a terrace. For work, family and friends meetings, there was a screen in between and everyone was at home. I open Photo GalleryI turn on the microphone and the webcam I spend some time with Javi Fernández Contreras, a graduate in Business Administration and Advertising and Public Relations, who, since the state of alarm was declared, has been anxious to make the most of the time and not give in to discouragement. 

He is a young man from Seville, living in Pozuelo (Madrid) since he made the leap to university, who is concerned that society is overcome with so much pessimism: "I see that many are writing off these weeks we've been locked in and just filling in the days.". He tells me that the first few days he was in online with four other friends to chat about the divine and the human. In one of these conversations, the big idea came up: "One of us proposed: ¿And if we take advantage of all this to stop and really think, instead of dedicating ourselves to killing time?". The proposal consisted of making direct in which they dealt with formative topics. But not only among themselves, but also by inviting some friends who were not used to participating in this type of meetings. They created a group of whatsapp open. 

Word of mouth grew. People started to join. In less than 24 hours they had more than 2000 people. "This forced us to quickly create a logo, a business name, a website and a YouTube channel.".

In each connection they invited a person to contribute their vision of the current situation. Here was born ItsTimeToThinklive talks with the purpose of helping to grow inwardly. "In principle we were five, the guest and whoever else wanted to join, but four weeks later more than 30.000 devices were connected to some of the talks".Javi admits, surprised. When the guest finishes his presentation, which usually lasts about 20 minutes, he comes into direct contact with the audience: any viewer can contribute his point of view or send his question. 

The idea has evolved organically and the range of topics has expanded to include the future of the Church, moral relativism, the need for revolutionary leaders and the roots of Europe. The talks have been given by well-known guests such as José Luis Martínez Almeida, Jaime Mayor Oreja, Carlos Chiclana, Jesús Higueras, José María Zavala, Fulgencio Espa or Nicolás Álvarez de las Asturias.

"We receive many emails daily, the best of all is that many who do not believe in God are connecting. With Ramon Goyarrola, a priest, an atheist friend asked a question and after the talk he wrote to us thanking us for the immense good that the answer did him".Javier points out. They try to prioritize the questions of people who disagree with the opinion of the speaker, introducing some controversy so that they can clarify issues on which usually little is entered into the racket. In one of the last talks, they addressed with Nicolás Álvarez de las Asturias the 16 questions most asked by atheists today. The result was a great success, with many feedbacks of people who are changing their opinion about the Church.

Later on, I will make a zoom with the rest of the friends, excited about the fruits of the initiative.. All agree: "Many times we put up mental barriers to not start this type of project, but with God's help everything is much simpler than we think. We have not done anything extraordinary, we have simply taken the initiative".. "Let's think that the state of shock that society is in is having positive consequences."explains Tabo. "A lot of people are thinking about things they didn't think about before, and we see it firsthand."says Álvaro. "It is curious that so many atheists or people far from God connect to this type of talks and on top of that they ask questions and are grateful for the answers, that shows a great openness".Jose values. 

"Three months ago this would have been unthinkable."Iñigo is surprised. They have achieved what they were looking for: not to kill time during confinement, but to use it to grow. n 

Father S.O.S

From confinement to trust

After months of restrictions and confinement, we are facing the difficult recovery of our activity. It is not a new normality, but an extraordinary reality that calls for psychological responses to novel situations.

Carlos Chiclana-June 2, 2020-Reading time: 3 minutes

We have lived an extraordinary situation. Now, like someone descending a mountain, you need to know the way, lean on safe places and let yourself be guided. Every day is an opportunity to be better, to be more yourself, to grow, to advance, to learn, to accept the mystery of being alive. Time to discover yourself and develop sensitivity to be amazed by what you are used to. 

Maybe you have discovered how you want to reconcile your life, the importance of social action, solidarity, communication, friendship, human contact, saying you love people or enjoying the little things. Or you have discovered burdens: wanting to control, believing you are autonomous, the question: why me?

I suggest that you reflect, take responsibility and make decisions to "de-escalate" with optimism, fun and enjoyment. Reality challenges you, focus on what you can do today. Take power and fight with the government or with "the others". Go every day to your inner closet and choose what outfit you want.

Use the VAR

Valida, welcomes y reflects your emotions and mental states, pleasant and unpleasant. Become aware of the real situation and embrace it. You may feel fear, vulnerability, uncertainty, bewilderment, tiredness, boredom, lack of appetite. Relate them to joy, illusion, serenity, pleasure. Yes, there are difficulties; the optimism and hope that I propose is not frivolous, but with feet on the ground, without the social contagion of being a hero or a victim, and out of mental confinement.

Recognizes the appellation of origin

You don't choose what emotions you have; you can choose to acknowledge them: they are mine. This way you understand yourself and give yourself time to process them. This helps you to accept reality and to make real progress in adaptation. There will be those who wish to return to the previous activity with a thousand plans; others have enjoyed a serene life without running. Both are valid and deserve recognition.

What needs do I have to be able to adapt?

If you know them, you can get them: information, safety, help with people, rest, psychological support, family support, money, work, etc. This way you evaluate the risks, the limitations and the help to ask for.

What have I lost in these weeks?

Make yourself aware of the duels that you need to do: people, economic or labor losses, projects, plans. It is the first step to elaborate them with suffering, the expression of pain and time. If you block yourself or become disproportionately active, ask for help from a professional. We are survivors, but do not victimize yourself because it infantilizes and subdues you.

Look at your toolbox

There are competencies, skills, abilities and virtues that give you security and self-confidence to adapt better because you are already competent, skilled and capable. Use them with yourself and with others.

Catch the rising wind

What have you missed and didn't know it? What didn't and thought you couldn't live without? What did you think would happen and didn't? What didn't you expect and did? You may have learned something about yourself during confinement that has strengthened your esteem and autonomy. 

Check the "pantry".

What personal, family, social, economic, work, etc., ingredients do you have to move forward? Observe what you lack, what you need and how to get it. From what you have in abundance, give to others and establish collaborative systems.

Healthy relationships

You may feel ambivalent about wanting to be with your people, to help, and fear of contagion may arise. It will help to communicate what you want, think and feel, and to establish a healthy balance between giving-care, helping-being helped. Everyone processes their fears and needs. To help them, to love them, to understand them and to be supportive is to accept their ways and times of doing it.

Emotional regulation

Strategies for emotional regulation of unpleasant states, accepting vulnerability, connecting with ourselves, understanding our own and others' emotions, and building emotional bridges to strengthen the social fabric will help. They can be learned through readings, audios, videos and podcasts, and with a professional.

Activate your spiritual side

But if I am a priest? Well, more: hope, dignity, meaning, openness to the future, help, forgiveness, care, gratuitousness, tolerance of failure, processing of hatred and anger, affection, the possibility of recovery, the desire to be better, the desire to love.

All this with patience and with the confidence that the human being has a great capacity to adapt, to respond and to be supportive. If you have no strength or optimism, this is your de-escalation, ask for help to those who love you and together it will be more affordable.

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Pope's teachings

The sure path of the Beatitudes

This month of May has been spent in various European countries coinciding with the second part of the Covid-19 confinement. During this time, all of us - especially the victims of the pandemic and their families - have been accompanied by the Pope's prayers and teachings. 

Ramiro Pellitero-June 1, 2020-Reading time: 5 minutes

Among these teachings, we highlight here the catechesis on the BeatitudesThe new project, completed just this May, is the first of its kind. They are, says Francisco, "the way to reach joy".The path is a beautiful and safe way to understand the happiness that the Lord proposes to us.

Beatitudes, identity card of the Christian

The Beatitudes," the Pope pointed out at the beginning of his catechesis, "are the most important of the Beatitudes. are the identity card of the Christian, "because they delineate the face of Jesus himself, his way of life.". It is a message addressed to the disciples, but on the horizon of the multitude, that is, of the whole of humanity. 

Just as Moses promulgated "the Law" of the Commandments on Mount Sinai, on this new "mountain" (a somewhat elevated piece of land near Lake Gennesaret), Jesus proclaims these "new commandments," which are more like eight paths to happiness.

Each of them begins with the exhortation "Blessed" (which means blessed), followed by the situation in which they find themselves and why they are indeed blessed: because of a gift of God that they receive (a passive future is usually used: they will be consoled, satiated or forgiven, they will be children of God, etc.), precisely in that humanly difficult or costly situation. They therefore entail a paradox or contradiction.

Be poor people of spirit is the human condition

In the first beatitude they are presented, according to the Gospel of St. Matthew, the poor in spirit. These are - Francisco points out - "those who are and feel poor, mendicant, in their innermost being".. Each one of us should really realize that it is "radically incomplete and vulnerable". Moreover, we must seek poverty - the detachment from material goods, using only what is necessary - in order to be truly free with Christ and like him.

They are blessed are those who mourn for the death and suffering of others or for one's own sins; not so much for having "failed" but for "not having loved" God or others sufficiently. This is where, the Pope observes, the "gift of tears" and the beauty of repentance. God always forgives, but we are the ones who get tired of asking for forgiveness, we close in on ourselves and do not want to be forgiven. That is why we must open ourselves to his mercy and compassion and learn from him in order to treat others in the same way: "to love with a smile, with closeness, with service and also with tears.".

By preaching that they are blessed are the meekJesus presents us with his own meekness, manifested above all in his passion. In Scripture, meekness is linked to the lack of land, because the latter is often the source of conflict. Jesus promises the meek that "shall inherit the earth"because this earth is presented to us as a gift from God that prefigures the definitive "new earth" which is Heaven.  

That is why Francis points out that the meek person is not the one who is content and does not make an effort, but the other way around: the one who defends "the land" of his peace, of his dealings with God. And for this reason "meek people are merciful, fraternal, trusting and hopeful people".. On the other hand, the one who gets angry loses peace and control, loses his relationship with his brothers and sisters and loses unity with them. Meekness is therefore a "land to conquer": the "land" of peace and fraternity. 

Blessed are those who hunger and thirst for righteousness, for it is as vital and daily a requirement as food. The hunger for justice in the human heart is a reflection of the yearning for the deeper justice that comes from God (cf. Mt 5:20; 1 Cor 1:30). From this springs the desire for union with God, the restlessness and yearning to know and love him (cf. Ps 63:2; St. Augustine, Confessions 1, 1, 5). A desire that is also at the heart of every desire for love and tenderness.

We are all called - and perhaps the pandemic crisis we are experiencing can open our eyes to this - to discover what we really need, the good that is essential to us and what other secondary things we can do without. 

We cannot afford to be without mercy

The sixth beatitude -Blessed are the merciful, for they shall obtain mercy- is the only one in which the cause and the fruit of true happiness coincide. And this is so because, observes the successor of Peter, "mercy is the very heart of God." (cf. Lk 6:37; James 2:13; and especially Mt 6:12-15, Catechism of the Catholic Church, 2838).

 Our experience is that forgiveness is sometimes as difficult for us as it is for those who "climbing a towering mountain"impossible without God's help. But we need to be merciful, to forgive, to be patient. Well, considering what God's forgiveness is like for us, his mercy, we can learn to be merciful (cf. Lk 6:36).

– Supernatural mercyFrancisco once again affirms, is "the center of the Christian life", "the only true goal of every spiritual journey", "one of the most beautiful fruits of charity". (cfr. St. John Paul II, Dives in misericordiaFrancisco, Misericordae Vultus y Misericordia et misera; Catechism of the Catholic Church, 1829).

At this point Francisco recalls his first Angelus as Pope: "That day I felt so strongly that this is the message I must give, as Bishop of Rome: mercy, mercy, please forgive.". And now he adds: "God's mercy is our liberation and our happiness. We live on mercy and we cannot afford to be without mercy: it is the air to breathe."

The seventh beatitude links purity of heart -the inner space where a person is most himself or herself - to the vision of God. The reason is that the origin of blindness is a foolish and dull heart that leaves no room for God. Only if that heart is freed from its delusions can it "see" God, even in some way in this life: to recognize his providence and his presence, especially in the most needy brothers and sisters, in the poor and in those who suffer. But we must not forget that this is a work of God in us, who also makes use of the purifications and trials of this life. 

Peace of Christ; not false assurances

The last beatitude has to do with peace which is the fruit of the Lord's death and resurrection. Peace, therefore, is not simply the inner tranquility of a drowsy conscience. The peace of Christ, on the other hand, stirs us up from our false assurances to bring us to that peace that only He can give us. It is peace incarnated in the saints who have always found new ways to love. That is the way to happiness. 

In the last beatitude, the Kingdom of Heaven is promised to those who are persecuted for righteousness' sake, that is, for seeking a life according to God, even if they encounter rejection and opposition from those who do not wish to leave sin and the "structures of sin" (idolatry of money, greed, corruption, etc.). 

But, be careful," Francisco warns us, "this does not mean that we should let ourselves be carried away by a self-pitying victimhood; because sometimes it is we ourselves-Christians-who are guilty of being despised because we have abandoned the true spirit of Christ. On the other hand, St. Paul was happy and joyful because he was persecuted (cf. Col 1:24). Following the way of Jesus Christ leads to the greatest and truest joy, supported and impelled by the Holy Spirit.

The Pope also pointed out - at another time - that the pandemic has been able to teach us that "there are no differences or boundaries between those who suffer: we are all fragile, equal and valuable".. And that is why it is already "time to eliminate inequalities, to repair the injustice that undermines at the root the health of all mankind" (Homily on Mercy Sunday, 19-IV-2020).

Newsroom

Alfredo Llovet. A great family symphony

These lines, dedicated to Dr. Alfredo Llovet, are a small tribute to all those who have lost their lives to Covid-19. His daughter Carmen recalls professional and family experiences.

Carmen Llovet-May 15, 2020-Reading time: 3 minutes

Dad was 76 years old. He was a cardiologist. When he went to heaven, on April 2, his mother's birthday, the happiness he had sown on earth, experienced first hand by his wife, after 41 years of marriage, and by his six children, was put on high. His colleagues at the CUN (Clínica Universidad de Navarra), would have liked to take care of him during the passion he suffered for fourteen days, like so many other sick people, because of the pandemic. 

His residents at the 12 de Octubre Hospital, where he worked for almost 40 years, shared with us the orphanhood they feel as a cardiological family of the "great Alfredo Llovet", "for the effort and love invested in his professional and personal growth"., "by ehe great weight and mark he has left on all those who have had the good fortune to cross paths with him in life". Emotions that Dad kept in his humility and that he knew personally, as they still kept in touch. They also remember the impetus of his teaching: "you are the best", "you know it all", "you have to maintain the capacity for amazement". They commemorate their generous collaboration, "always eager to listen", because "believed in them". He was well represented by the traits of the good teacher published by one of the magazines to which he still subscribed, Our Time

Dad worked his way into the profession and research in leading international methods and publications, and he read the Spanish Journal of Cardiology to attend medical consultations, many of them moved by closeness and friendship. His patients sought him out until the end. They found support in his vast knowledge and light in his kind treatment. His friends and family loved him like a blood brother. They learned from a teacher who was always cheerful and positive, with good humor and intelligent conversation. They rested with someone who said "whenever you need it, call me.".   

Everyone remembers the last time they spoke with him, recently, over an aperitif, in a telephone conversation, receiving a Gospel. He was enthusiastically preparing catechesis for Christian formation, talks for married couples and the book club with the enthusiasm of a lover. 

From Houston to St. Louis

Few fathers know as much about their children as Dad. He sent us daily calls, jokes, advice, photos to encourage or remind us, so many thoughts, and smiling glances to make us feel that we faced every challenge together with him, to be grateful to everyone! He felt appealed differently by each child - daddy, puqui, "pá", papito... -, especially united with each one. To mom he called "my rodrigon", alluding to his last name, but, above all, to the stick that is nailed to the foot of a plant to support its stems and branches. His details of strength and optimism to love to the fullest at every moment make palpable the good Father with whom he has already embraced forever; I imagine him, leaning on his shoulder, while they walk. We are with them when we pray, as the best gift he has given us. Now we are even closer together, in the virtual gathering of the Rosary and in spiritual Communion.

Perhaps if Dad had written a farewell, he would have used the same dedication he sent to the St. Louis residence where I spent a research stay. It was there that he made my way to me in '74 when he was traveling from his post in fellow (period of medical specialty training and great merit in the academic field) in Houston to receive Christian formation: "May the Virgin of Molinoviejo, Holy Mary Mother of Fair Love, take care, always, of all the people who live in that house.". We will go to the Wayside Shrine to give thanks for her life. She, strong, close, affable, will give us peace.

The authorCarmen Llovet

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Culture

Svetlana Stalin (1926-2011): A "little butterfly" flying towards God.

The eventful life of Svetlana Stalin, the daughter of the bloodthirsty communist dictator, highlights her long search for God. Her biography and her texts reflect a search over the years from which we can learn: she encourages us to believe in the triumph of good over evil.

Graciela Jatib and Jaime Nubiola-May 15, 2020-Reading time: 4 minutes

A little less than ten years ago, the daughter of Stalin (1878-1953), the architect of the most horrendous and bloodthirsty communist dictatorship of the 20th century, died at the age of 85 in a residence in Richland County, Wisconsin (United States) - under the name of Lana Peters. Svetlana, born in 1926 to his second wife Nadezhda Alliluieva, was Stalin's only female child. Svetlana, a reddish-haired, blue-eyed girl, was called by her father "the little butterfly". Her father had a soft spot for her. "princess of the Kremlin". "The only person who could soften Stalin was Svetlana." recent biographer Rosemary Sullivan (Stalin's daughter: the extraordinary and tumultuous life of Svetlana Alliluieva, p. 188).

We find paradoxical the tender image of this terrifying character who, besides having built an empire of ideological and political persecution, denied people any religious freedom. As Borges has expressed in his Apocryphal Gospel: "Woe to the poor in spirit for under the earth he shall be what he now is on earth.". Never would Stalin have imagined that the wings of his beloved butterfly would finally fly toward that God whose face he had been denied to know and love. In his Twenty letters to a friend writes Svetlana in 1963 from Zhukovka, near Moscow: "I believe that now, in our time, faith in God is precisely faith in good, and that good is more powerful than evil, and sooner or later it will triumph, it will win." (Russia, my father and me, 1967, p. 111).

"Life is not what one lived but what one remembers and how one remembers to tell it." said Gabriel García Márquez, winner of the Nobel Prize for Literature in 1982. Perhaps this is the reason why this autobiographical book by Svetlana Stalin has had such an impact on us. Through the use of letters to a friend, the emotions put into play and the words she has chosen to narrate them capture the reader. The climax is in the suicide of her mother with a small pistol -when Svetlana was only six years old- due to a confrontation with her husband. We are deeply moved by the fact that Svetlana was able to glimpse a glimpse of hope in her inner self, in the midst of a life full of conflicts and hostilities.

His days were spent within the walls of the Kremlin, with the secret police at school, in the streets, at friends' gatherings, on walks in the garden, at every step; to this we can add his various marriages and broken loves, hectic and troubled moves in search of a more humane life, a picture of loneliness attached to his passage through life and the disappearance of many of those he loved for being opponents of the regime. At this crossroads of adverse situations, he was able to forge a genuine faith and a lyrical relationship with the God of hope: "Lord, how beautiful and perfect is Your world: every little herb, every little flower and every tiny leaf! And You still continue to help and sustain man in this dreadful and maddening agglomeration, where only nature, eternal and powerful, gives him strength and comfort, spiritual balance and harmony." (p. 110).

In 1963 she abandoned the atheism in which she had been educated and was baptized in the Russian Orthodox Church in the Church of the Deposition of the Virgin's Mantle in Moscow. "When I turned 35, after having lived and seen more than a few things, despite having received from society and my family a materialistic and atheistic education since childhood, I placed myself among those for whom it is inconceivable to live without God. And I am happy that this has happened". (p. 111). Svetlana would always remember the comforting words of Father Nikolai Golubtsov: "He said that God loved me, even if I was Stalin's daughter."

"Stalin's daughter, always living in the shadow of her father's name, would never find a safe place to land." Sullivan will write (p. 25). In 1967 he left the Soviet Union to live in Switzerland and finally in the United States, with a constant movement through different countries, cities and houses, as Olga, his youngest daughter, will refer: "We were always moving. It was back and forth." (p. 371). Although he earned a lot of money with his work Russia, my father and me, He wasted it and never got used to living in a capitalist system. He was interested in different religious traditions.

She was a great reader: "I read a lot. In my father's rooms there was a huge library that my mother had started to put together, which no one used but me." (p. 209). Many years later he will read Raissa Maritain (1883-1960), the Russian Jewish convert to Catholicism, wife of the French philosopher Jacques Maritain. 

In December 1982 Svetlana was received into the Catholic Church on the feast of St. Lucy in Cambridge, England. In a letter dated December 7, 1992, she wrote that she attended the sacraments every day. At the end of her life, at the age of 85, she was admitted to the Pine Valley Hospital and struggling with the disease, he asked the nurse to call a priest. "When this one came." -Sullivan writes (p. 452), "offered Svetlana words of peace to comfort her." Many years earlier Svetlana had written in her autobiography: "When Pope John XXIII exhorted peace, he called to believe in the triumph of good and that good will overcome evil in man." (p. 111). In the case of Stalin's daughter, it seems to us that the power of evil was decapitated in the very center of its barbarism and that her butterfly soul flies towards God proclaiming with St. John of the Cross that "in the afternoon you will be examined in love". (Sayings of love and light, n. 59).

The authorGraciela Jatib and Jaime Nubiola

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Spain

Montornès del Vallès. More virtual parishes

Confinement has awakened creativity and has multiplied people's networking with parishes. A parish priest in the diocese of Terrassa tells of initiatives, including helping the sick in hospitals.

Oriol Gil-May 14, 2020-Reading time: 3 minutes

I am going to share the genesis of our website and how it has grown surprisingly in this time of pandemic. It all came about when we saw that in the two parishes of the town, especially in Sant Sadurní, the main one, for some time now, more and more life and more synergies were being generated with good pastoral fruits. We can say that the big bang The web site was launched in mid-October 2019, when we saw that it could be a good pastoral tool. And we got down to work. In November we began to lay the foundations: pray, think, discern, prioritize, program and develop. On the last Sunday of January 2020 we launched it, and we are still doing it today. From the beginning everything was very much of God and for God. And in fact, if we did not develop the website with this intention, we would close it today. 

The web has grown very fast in the last month. So much so that in a month and a half, we have gone from having 1,000 visits to 10,000. This growth has a direct relation with the coronavirus crisis, it is evident. In the same way that the events are marking our day-to-day life, they are marking the "life" of our website. The coronavirus and confinement have changed us. We have all adapted our agendas, our schedules, our relationships, our work... In turn, needs have arisen and one of those needs, for Christians, is to live the faith at home and from home. So we clearly saw that we had to adapt and help them. One of those needs has been to communicate, and what we have done has been to respond to that need. The good thing? We had the website created, we were eager, we started to create. 

We had to give an answer, but not just any answer. We wanted to connect with people. To connect with their real needs, interests or aspirations, even the noblest of the heart. To think and develop the proposals, at the beginning there were two of us; the mother of a teenager from the parish, a communications and publishing professional, and myself. This was the hard core, never better said. If we had already seen the need to create a team for some time, this was the perfect occasion. So I created the web team, made up of the five members of the New Evangelization team and two other people, coordinators of two important groups in the community. We realized that this time of confinement could be a time of growth.

Holding up your spirits with hope

What have we developed? I think the best thing to do is to go to the website and find out for yourself. You have it at parroquiesmontornes.org However, I will share with you some of the initiatives that have generated more impact. The first one, the Hope Diary. This is a section that includes a very brief daily writing, of quick reading (2-3 minutes), but that wants to give air while this marathon of confinement lasts. I am writing this diary with one intention: to sustain the spirits of those who will read it, with the powerful weapon that is hope. It is not a personal chronicle about the past, but a varied reflection to live this time, present and future, with meaning, and always moved by hope.

At Virtual tools there are short videos of our bishop of Terrassa and a section of videos for children of First Communion age. Seeing that the catechesis could lose the rhythm, we decided to continue at home with his family. The videos of Juan Manuel Cotelo are great for them to continue their formation. 

Connecting with hospitals

We saw the need among the sick and the health care workers, and we wanted to connect with the life of the hospitals. First, to help coronavirus patients who spend so many hours alone, we launched the possibility of sending letters or drawings for the patients. We send them to the Hospital de Terrassa. Secondly, 24 hours for the LordThe pastoral course in the life of our community, promoted by the Pope, really marks the pastoral course of the life of our community. So, not being able to celebrate this event, we decided to make for three Saturdays 12 hours of prayer for hospitals. There were half-hour shifts and the people in each shift prayed for the center that would have been assigned to them, one of the seven hospitals of our diocese. 

You can see more initiatives on Youtube Parroquiès Montornès. Let's continue on the web creating everything from faith and for love.

The authorOriol Gil

Montornés del Vallés Parish Priest

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Spain

Doctors of body and soul give their lives for others before Covid-19

Along with more institutional actions of the Church, such as thousands of parish Caritas volunteers, chaplains or nuns who devote themselves to the care of the sick and vulnerable, thousands of doctors and nurses, truck drivers or mothers, also give their lives in service.

Rafael Miner-May 14, 2020-Reading time: 7 minutes

They are strong, courageous stories of values and virtues. People who are giving their best, even their lives, in these weeks. They are women and men who, in the fulfillment of their duty, of their professional vocation, offer a valuable example to the whole country. The majority of Spanish society recognizes the efforts of health professionals -doctors, nurses, assistants and, in general, people related to the health sector-, and applauds tirelessly from windows and balconies at 8 pm. 

Because of this proximity to the sick, more than 33,000 healthcare professionals have been infected with the coronavirus in Spain since the pandemic began, according to data available at the time of writing. Of these, at least 26 doctors had died by April 20, according to official sources. 

In recent days Palabra has spoken with numerous professionals, most of them women, and has collected their testimonies, full of courage and faith. For example, Margarita Díez de los Ríos, resident physician at the Virgen de la Salud public hospital in Toledo (in Castilla-La Mancha, one of the communities hardest hit by the virus); Dr. Marta Castro, from the Geriatrics Department of the University Hospital of Getafe (Madrid); the nurse Mónica Sanz, from the ICU of the Fundación Jiménez Díaz; the truck driver Rubén Casasola, and others, from whom we have gathered some of their impressions.

When asked if they feel fear, anxiety or a lot of worry these weeks, their answer substantially coincides with what Margarita, the young doctor from Madrid working in Toledo, whose grandfather was a military doctor, says: "We haven't had time to feel fear or anxiety, at least in my case, or to think too much. We have moved forward. It is true that all of us, because I have been talking about it with my colleagues, were worried about the issue of the family, which has given us a lot of fear. Many doctors are trying to spend as little time at home as possible, trying to isolate themselves as much as possible".

"I work in the ER, too, apart from the floor." Margarita adds, "And I think it is very important to establish a channel of communication of trust from the very beginning, to give good news and to give bad news. That's when you realize that you really have to have a vocation, because giving good news is easier, but when giving bad news a lot is at stake, and you think about a lot of things". "The hardest thing." he adds, "is to give the news to the family that the patient is very, very serious, and that many times they can't get through. Giving them the news and telling them that they have to go home, that's hard."

One-day battles and family treatment

Marta, who is in contact with the group most affected by Covid-19, the elderly, confesses: "The fear I try to manage with more knowledge about the virus and its routes of contagion and I follow all the recommendations strictly (when our equipment allows us to do so, of course); the anxiety has gradually subsided as I have started to fight one-day battles: on the way to the Hospital, every morning, I think only of the positive things I am going to do that day; the worry about knowing that I can infect my family is still there every minute and that is why I live isolated in my room since all this started." He then adds: "I haven't kissed or hugged my husband and children since March 6, when I started having confirmed Covid patients. I haven't seen my parents since February."

In an attempt to convey hope and strength in the ICU, Monica points out that "In the end, the key to our profession, even under normal conditions, is that we treat patients as if they were our own parents, grandmothers, siblings or aunts. The thought that governs our work is to think how we would want a relative in the same situation to be treated; that leads us to carry out optimal care for each one. We are aware that we are the only faces that see, or rather the only eyes for the EPI. [full protection equipment] [full protection equipment] [full protection equipment that we have to carry, and that makes us stand up, hold their hand and smile with our eyes to make them feel accompanied".

Relying on faith

Word has also asked them if they have faith, and if trust in God helps them in these circumstances. "I am a believer and I think it does help a lot to be a Christian and to be educated." Margarita replies. "Both in what we have talked about positive situations, when it seems very easy and everything goes smoothly, and in the negative and sad situations, where it helps a lot.

Marta addsI rely on my faith, I don't ask myself too many questions about the whys and simply put myself in the place of the sick person, for example I think of them as my father or my mother, and I take care of them as I would like them to be taken care of". "My parents are believers and they pray for me.", he adds, "and I assure them that I do everything I can to protect myself. They are proud of me, I was raised to serve others. And my husband is my main support, he brings me the peace I sometimes need and he is the one who is discovering for me how God is directing our lives when I don't see it so clearly".

Monica's case has a peculiarity: "When I was in third grade, a sister of mine was involved in a car accident from which she barely escaped with her life. I am a believer and I firmly believe that it was a miracle of God, but it was also in his hand to put in our way some magnificent health professionals, who worked at 200 % to save her life. At that moment I understood that I wanted to dedicate myself to helping as they helped my family; that in my life I wanted to dedicate myself to making people feel as we felt at that moment: supported, understood and surrounded by the best healthcare team, both professionally and personally.".

In the truck

How do carriers and truckers do these days, to have strength in the midst of uncertainty and nerves? Rubén Casasola answers: "Thinking about the family and their well-being." "The hardest thing is that in the truck there is a lot of time to think and it can make you anxious. It is always hard to be away from the family and even more so at this time.". The most stimulating thing is "To think that the people I see in the supermarket lines need us. And that many of them look at you with gratitude".. This married father of two children is devoted to "our patron saint St. Christopher", and emphasizes that "there are people who are helping us to make our work less hard, such as the Guardia Civil and some restaurants that have decided to be open so that we truckers can take a coffee."

Chaplains, high risk

Another high-risk group in recent weeks has been that of chaplains, doctors of the soul, and often also of the body. Among the diocesan priests and religious with a pastoral assignment who have attended to the sick at the request of the patients or their families in hospitals, the following had died up to two weeks ago "around 70 in pastoral care tasks for Covid patients".Luis Argüello, auxiliary bishop of Valladolid and secretary general of the Spanish Episcopal Conference. The prelate added that "many others" elderly have died in nursing homes or homes of nuns. 

Bishop Argüello did not specify more data, but the trickle is continuous. At the time of going to press, two more priests had died in Navarra, bringing to nine the number of priests dead in the diocese of Pamplona-Tudela, the second diocese most affected by Covid-19. Almost at the same time, Europa Press reported that Madrid is the most affected, with a total of 100 priests infected of varying severity, of whom 28 have died in the diocese since March 11. The archdiocese raised the figure to 130 on the 23rd, and offered some profiles of the deceased. 

Cardinal Osoro has expressed his "deep sorrow" and appreciation for their "absolute dedication" on the sites "where the presence of Christ is necessary". At the same time, far from being discouraged, the archbishopric reported the implementation of a chaplaincy service in medicalized hotels. The president of the EEC, Cardinal Omella, responded to Efe: "Unfortunately, there are already a number of priests and religious men and women who have died from this virus. This pandemic is reminding us of the importance of protecting our elderly. I congratulate the health care workers and nursing home caregivers who provide such a great service to our elderly. Thank you to the families who care for their elderly. Thank you from the bottom of my heart.

Pope Francis has prayed on several occasions for "the doctors, nurses and priests involved in the care of the sick of Covid-19", and has described his behavior as "an example of heroism" (March 24). On Holy Thursday, during the Mass of the Lord's Supper, he pointed out that "in Italy, almost 60 priests [more than 100 at the time of writing]They died caring for the sick, in hospitals, alongside doctors and nurses: they are the saints next door".. Almost simultaneously, in an interview granted to several media outlets, including The Tablet y ABChe stressed to "The saints next door in this difficult time. They are heroes! Doctors, nuns, priests, workers who carry out their duties to make society function. How many doctors and nurses have died! How many priests, how many nuns have died! Serving.

Lessons from the sick

The chaplain of the Fundación Jiménez Díaz in Madrid, José Ignacio Martínez Picazo, has been attending to the hospital's patients for 19 years. "with a lady of faith, who knows that he who has God lacks nothing. God alone is enough. Olga, help me to congratulate these good people for Easter". And Olga says: "Happy Easter Sunday. And always thinking of the Lord, everything will go well for us. I am grateful that Father José Ignacio came today. For me that is very nice.".

"We are privileged because we are at home, doing what the government tells us to do." Olga adds, "But the sacrifice of all the health workers working and exposing their lives, that is priceless. They give their lives at the cost of theirs". 

Juan Jolín, chaplain of the hospital set up at IFEMA to deal with the avalanche of infected people, was interviewed by Telecincoand this is how they told it on their website: "In the IFEMA miracle hospital there is a religious service, and 'Ya es mediodía' was able to talk to its chaplain, Juan Jolín. He told us about his work and that of his team: 'Listening with affection'. This group of priests goes to the hospital in several shifts because they cannot be there all the time. One of the experiences that has touched him most is that it is the patients themselves who give him lessons: they tell you what worries them, their families, the situation they are going through, the future..., Father Juan said"..

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Individualism is not the way out

Environmental protection is not based on a system of prohibitions, but on the needs and potential of a territory, the valuation of justice and communities. Places and spaces of community must be built.

May 14, 2020-Reading time: 2 minutes

Imagine an 11-year-old girl from the provinces and ask her what scares her the most. When she answers in this order: climate change, the death of her grandfather and the death of her dog, you have a measure of the extent to which the first issue has entered the veins of the new generations, as well as having become capable of attracting the attention of international organizations. Because the environment has become demanding, with everyone, and calls for a new way of working: it asks to be recognized as one of the fundamental elements of balance for the world we inhabit.

To this end, only a systemic approach based on the certainty that environment, development, rights and peace are interdependent will work. Slipping into sectoriality is a fatal temptation for those who seek only immediate results. It is also a fatal temptation for those who believe that the protection of human rights and nature is in contradiction with economic development, which was later disproved by the data. It is from systemic action that each particular sector benefits. The environment-development-rights-peace relationship has this practical implication: defending the environment does not consist (only) of reforestation actions or the dissemination of solar panels, that is to say, in "adaptation". They are useful, but they are not enough. A region hit by drought may need irrigation facilities, but it also needs schools and hospitals; in other words, it needs the promotion of fundamental rights, the care of people and communities. This is the decisive change proposed by the 2030 agenda, which works on the interconnection between goals: either all the goals are achieved together, or they all fall.

The old vision is inverted: environmental protection is not based on a system of prohibitions, but on the knowledge of the needs and potential of a territory, the valuation of justice and of the communities. The value of being part of a community living in a natural space with its specificities, including its weaknesses, is recovered.

If you pay attention to the words of some of the young exponents of the environmental movements, this is the conscience that they throw in the face of adults: the need for community. I propose to start again from here, from the construction of places and spaces of community, because where there are only individuals who consume in a compulsive-competitive way, without a network of relationships, without a sense of responsibility for others, the environmental emergency begins.

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.

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TribuneLeandro M. Gaitan

Less future and more future

The Portuguese writer Fernando Pessoa said that "At any moment, something can arrive that changes us completely". So it was with the pandemic. Nobody saw it coming. Not the WHO, not the European Union, not the government, and certainly not ordinary citizens.

May 13, 2020-Reading time: 3 minutes

We all thought it was a tall tale, or at best, a plague that would self-confine within the borders of the country of the Great Wall, terracotta warriors and Kung Fu. But this was not the case. Gifted with a clear imperialistic vocation (he had to be Chinese!), the little coronavirus dragon conquered the world in a few months. After some strong skirmishes provoked -almost as a rehearsal- in Iran, Korea and Singapore, it advanced with a firm step on the NATO member countries (and adjacent ones), and occupied them almost without encountering any resistance. It could not have been otherwise, the Westerners, blinded by our "delirium of omnipotence." (Raniero Cantalamessa dixit), we underestimated the microscopic oriental to the point of nausea, and such arrogance took its toll on us. The virus arrived suddenly, revealing our vulnerability and, isolating us in our homes (yes, just as viruses are isolated in laboratories), sent us to the thinking corner.

He sent us to the thinking corner and snatched away the futurebecause it threw overboard all our projects, plans, agendas, and calculations of self-sufficient, hyperactivity-disordered Westerners. The future, in effect, is a forward tension, a movement from what is to what will be. The future is expressed in phrases such as "next Sunday I will go to the demonstration" or "I will never circumvent the confinement", and has to do with what is foreseeable, with what is programmed, with the orientation of our actions. The future has to do, in short, with what we can control. Western civilization, in its efforts to control reality, thought only in terms of the future. Anti-natalist and gender policies, as well as euthanasia, are examples of this obsession with control. An obsession that reaches extreme levels with the transhumanist project that aspires to turn us into posthumans (beings more similar to a divinity than to man). 

Western civilization enclosed reality in its own mental schemes, starting from the dogma that everything is a human construction, a cultural product... and got drunk on the future. It invented utopias/ideologies such as scientism, liberalism, communism, nationalism, the idea of "progress", etc., all of them substitutes for religion, and aimed at building a kind of paradise on Earth. It killed God, denied nature, and insisted on saving itself by and from itself. In other words, it clung to the future without further ado.  

And in the midst of this infernal hustle and bustle of agendas and programs that came and went - at times allying, at others confronting - the little coronaviral dragon suddenly burst in to snatch the future from us and leave us naked before the future. Naked and dumbfounded like Adam after eating his apple pie. And why did it leave us with that feeling of nakedness? Because in the desperate attempt to control our destiny we had condemned the future to ostracism. We had rejected that which puts us before the horizon of the unforeseen and the uncontrolled. For that is the to-be, that which comes to us, that which meets us. The future is what bursts into our lives. "...like lightning in any storm, fracturing the night."according to philosopher Fabrice Hadjadj. 

This is how the pandemic met us. It abruptly entered this temple of adoration of humanity that the West has become (as the police do in European Catholic temples to suspend masses), and reminded us, in a very painful way, that the future also exists. That our history is the result of a sophisticated dialectical game between the future and the future. Between our calculations and forecasts, and what happens to us from a surplus of reality that we do not control. Precisely for this reason, people of faith are urged to say "tomorrow I will go to such and such a place" or "next semester I will do such and such a thing", but with the addition of "God willing" or "God willing" or "God willing". For it is certainly not a matter of choosing between the future or the future, but of understanding that they imply each other, although with a caveat, as Hadjadj observes: it is the future that is subordinate to the future, and not the other way around. Perhaps this time in the thinking corner will help us to understand that a civilization clinging to the future, a civilization that denies what comes from beyond its own estimations, like that person who covers his ears and sings loudly so as not to hear what may upset his schemes; he said, perhaps we can understand that such a civilization is doomed to failure. And in the best of cases, perhaps we can overcome the bitter secularism that corrodes us inside by opening a window to God, who is not in the future, but is the absolute future.

The authorLeandro M. Gaitan

Twentieth Century Theology

Renewal at its source, by John Paul II

The Renewal in its Sources (1972) is a book by St. John Paul II, written when he was Archbishop of Krakow. It reflects his reading of the texts of the Council and his mind on how they should be applied. 

Juan Luis Lorda-May 10, 2020-Reading time: 7 minutes

If Karol Wojtyła had not become pope, this book would be completely unknown. It could be said that it belongs to a minor genre. It is neither an essay nor a set of meditations. It is an outline or guide for the working groups of a diocesan Synod to implement the Second Vatican Council in Krakow. But it is not a simple outline, but a long text, full of quotations from the Council and occasionally, long and not easy comments. 

It may seem that all this detracts from its interest. And more "negative" things could be said. For example, it is likely that it was not written in its entirety by Karol Wojtyła himself, but with his collaborators, who prepared the Synod. The archbishop was too busy to write such a long and prolix document (although he knew a lot about the Council and had worked on it). 

The context of the book

The year was 1971. Six years had already passed since the closing of the Second Vatican Council, many interpretations had appeared and not all the efforts to apply it had been fruitful. The Church in Poland did not want to suffer either the attrition it observed in the Churches of Western Europe, or the asphyxiation of other sister Churches in the East, due to the tricks of the communist governments. It was vital to stay alive and grow as a Church from the roots and, ultimately, from the faith. The Cardinal Primate, Stefan Wyszynski, had launched a novena of years, from 1957 to 1966, for the preparation of the millennium of the Church in Poland, relying mainly on traditional piety. And he had greatly strengthened Christian practice, despite insidious communist opposition.  

Archbishop Wojtyła thought of another process: it was now opportune to renew the faith by taking on the content of the Council. The diocese was preparing to celebrate the ninth centenary of the national saint, St. Stanislaus. He had been bishop of Kraków from 1072 to 1079. Wojtyła decided that a pastoral synod would be held to study the Council from 1972 to 1979 (seven years of synod!). Thousands of people in hundreds of groups participated, and it would be concluded by Karol Wojtyła himself on June 8, 1979, when he was already John Paul II. To be sure, there was no such intense meditation on the application of the Second Vatican Council anywhere else in the Catholic Church. This must be emphasized.

According to the testimony of his collaborators (mentioned by Weigel in his biography), the idea had been maturing for years. He was told that it could not be done, because there was no juridical channel for a diocesan synod. But he argued that it would be a "pastoral" synod and not a juridical one; not to decide on canonical measures, but to raise awareness and renew Christian life.

He had a very clear idea of the conciliar texts, because he had participated intensely in their elaboration. In addition, he had given many conferences and written chronicles and articles during the Council. He had a lot of prepared material, notes and ideas. Perhaps he did not write all the long series of texts and commentaries that the book contains. But it is clear that the general approach, the introductions and conclusions, and many "minds" or developments that have an unmistakably his style are his. Let's take a look at it. 

The interest of the book 

For this reason, this text, which at first glance may seem secondary, is in reality very significant. There is a providential relationship between the responsibility of the bishop who feels the duty to assume in depth the conciliar doctrine for the renewal of his Church in Krakow, and the Pope who will lead the Church after Paul VI. A Pope who, from the beginning, was unclassifiable and overcame the post-conciliar disputes between progressivism and traditionalism, because he had a clear idea of the value of the Council and of its insertion in the tradition of the Church. And all this came naturally to him, because he had lived it: he had been an active participant in the Council and a convinced "applicator" in his diocese, if the term is valid, with a clear discernment. 

And that he was so firmly centered on these fundamentals helped to center the whole Church when he was elected Pope: the majority became peacefully and joyfully centered, and the extremes became marginal. A grace of God. Everything could have been otherwise more painful. In fact, before he arrived, it was very difficult to foresee how the post-conciliar period would end; just as it was very difficult to foresee how communism would end in the countries of Eastern Europe.

The conscience of a bishop

First of all, the book manifests Bishop Wojtyła's own personal commitment to the Council as a manifestation of the Holy Spirit. He reflects this repeatedly in the prologue, in the conclusion and elsewhere: "The bishops [...] are especially obliged to be conscious of the debt contracted 'with the word of the Holy Spirit' since they were there to translate into human language the word of God." (Renewal in its sourcesBAC, Madrid 1982, p.4). "The bishop, authentic witness of the Council, is the one who knows its 'mystery,' which is why he bears primarily the responsibility of introducing and initiating into the reality of the Council itself." (p. 5). "In undertaking this work, the author wanted in some way to repay his debt to the Second Vatican Council. Now, paying a debt to the Council means putting it into practice." (p. 335). It is a matter of faith, and not of ecclesiastical practice or policy. 

The method

For this reason, it should be lived as an invitation to "enrich the faith" with a greater awareness. This idea permeates the book and is at the basis of the Synod's "method": to enrich the faith is to assume it fully as a response to God.

At the same time, this fully assumed faith calls for and gives rise to certain attitudes. This gives rise to the structure of the book in three parts, and manifests a feature of Karol Wojtyła's profound thought. 

Because of his personal history, Bishop Wojtyła had a vivid idea of the role truth plays in human psychology, and his knowledge of phenomenology had helped him to express it. The philosophical essay Person and actionThe 1969 book, published three years earlier, is a profound meditation on how the human conscience builds the person when it follows the truth. To all kinds of truth: to the theoretical truth, with which we know the world; to the practical truth, about how we should act in each case; and also to the truth of faith, which is a guide for our life. Phenomenology had taught him (above all, Von Hildebrand) that any truth consciously assumed produces attitudes, that is, a way of situating oneself. If I believe that God is Father, this will spontaneously produce in me an attitude of filial trust towards him. If it does not produce it, it means that this truth has not been fully assumed as such truth. If I really believe and assume that the purpose of the human being is to love his neighbor, it will produce in me a way of situating myself. If it does not produce it, it is that I have only accepted it superficially, as a convention or a cliché.

This is the method of the book and of the Synod. Bishop Wojtyła is convinced that it is necessary to renew the faith by relying on the teaching of the Council and integrating it into the whole tradition of the Church. Thus will unfold, almost spontaneously, the Christian attitudes that Spirit wants today in his Church: changes in the way of situating oneself and facing personal life and history. This is the initiation that he wants to achieve in his diocese. 

The three parts of the book

Consequently, the book has three parts. A kind of presentation, where he explains that it is about responding to God, that this is to enrich the faith, and that this faith is lived with an awareness of the Church that, among other things, assumes the Council as an act of the Holy Spirit. And of evangelizing dialogue with the world. This presentation is called "Fundamental significance of conciliar initiation"..

This is followed by an ordered reflection on the great mysteries of the faith, illustrated with texts from the Council. And the flame "formation of consciousness".. It is an awareness of creation and of the saving revelation of the Holy Trinity, and of redemption in Christ, with Mary. And of "participation" (an important term) in the life of the Church as the people of God. 

The third part is called "Creating attitudes.": "The enrichment of faith is expressed in each person and community through the awareness of attitude. For this reason [...] we now hasten to go further, looking at the aspect of attitudes through which the 'conciliar' enrichment of the faith must be expressed." (p. 163).

Concludes: "We have devoted this study to the analysis of the teachings of Vatican II from the point of view of the formation of the conscience and attitudes of the contemporary Christian [...]. This is the process of 'initiation' through which the conciliar conscience of the Church must be shared by all." (p. 337)

The Creed and the formation of conscience 

It is interesting to note that the second part is not an orderly review of the documents of the Council, but a review of the mysteries of the faith, taking advantage of the lights of the Council (which is the only thing he cites). Bishop Wojtyła explains that the Council was above all ecclesiological, and is centered on the last part of the Creed: on the Church: "Church, who are you?" e "Church, what do you have to say to the world?". But to renew the faith it is necessary to contemplate it in its entirety, and this is also the natural way to insert the Council's doctrine into the tradition of the Church. For this reason, he goes over the great mysteries: Creation, Trinity, Redemption....

"It is necessary to submit what Vatican II proclaimed to the principle of the integration of the faith [...]. In fact, the Second Vatican Council, which was particularly concerned with the truth about the Church [...] came after many other councils which were especially concerned with those truths of the faith which we profess in the Creed before the truth about the Church". (p. 30). "It is not a mechanical addition of the texts of the Magisterium [...] it is about an organic cohesion; [...] we reread the magisterium of the last Council in all the preceding magisterium of the Church." (p. 31). "The whole Creed is reflected in the conscience of the Church and at the same time the conscience of the Church extends to the whole Creed." (p. 32).

 Faith and attitudes

The third part also has its own outline. It deals with the attitudes generated by faith. Already in the first part, he gave a rich and profound vision of faith as a response to God, noting that Christian faith is testimonial (apostolic) and ecclesial: it is lived by "participating" in the life and mission of the Church. 

Now, in a natural and profound way, the emphasis is on "mission". Christian revelation and salvation proceed from the "missions" of the divine Persons, a classic and beautiful theme of the treatise on the Trinity: the Father manifests himself, and the Son and the Holy Spirit are sent as a work of revelation and redemption. This mission is expressed and prolonged in the mission of the Church and also in that of each Christian. To assume the faith is to enter into this historical and Trinitarian mission of revelation and salvation.

To articulate it, and in a rather original way, he chooses the three munusThe Christian is inserted in Christ. The Christian is inserted in Christ, therefore, the attitudes that are developed with faith have to do with his triple munusThe priestly office, the prophetic (witnessing) office and the royal office, which, as Wojtyła explains, is the "foundation of Christian morality"How to live as a Christian in the world.

This is completed by three other attitudes that are already implied in all that has been said: an ecumenical, apostolic attitude and the building of the Church as a community or communion. The ecumenical development is particularly profound. And the conclusion on the life of the Church, although it does not mention it, cannot forget that in Poland it is a question of survival. Only an authentic and united Church can survive. It is not a conjunctural question, evidently. The Church is like that. But in difficult times its life depends even more on its authenticity. It is not a question of surviving by cheating or in a bad way.

All this "he will wear" when he is elected Pope on October 16, 1978, after six years of the Diocesan Synod of Krakow, assuming the spirit and the letter of the Second Vatican Council.

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The World

Upcoming beatification of Cardinal Wyszyński, witness of faith and forgiveness.

The beatification of Cardinal Stefan Wyszyński, primate of the millennium of Poland, scheduled for Sunday, June 7 in Warsaw, has been postponed due to the pandemic, pending a new date. Pope Francis authorized the decree on October 3, 2019. 

Ignacy Soler-May 8, 2020-Reading time: 5 minutes

The circumstances of the coronavirus have suggested the postponement of the beatification of Cardinal Stefan Wyszyński, primate of the millennium of Poland, scheduled for June 7, but logically people are still talking about him. Cardinal Wyszyński is distinguished for having celebrated with a novena of years (since 1957), the thousandth anniversary of the baptism of Prince Mieszko I, in 966, founder of the Piastów dynasty, which gave birth to what is now Poland. 

A few months ago I wrote a short biographical sketch of Cardinal Wyszyński, which was published in this magazine. There I explained a little of the suffering of this prelate who spent three years (1953-1956) locked up in various places, all his rights violated, in a continuous threat of being condemned to death without any trial by the communist authorities. From that time of suffering came his idea to make a novena for years throughout the country, together with the Virgin of Jasna Góra in Częstochowa, the thousand years of the Christianization and foundation of Poland, so that the atheist rulers of the time would be clear that the identity of that nation could not do without its Christian roots.

Now, on the occasion of his beatification, I would like to write something in relation to a fundamental characteristic of the new Blessed and of every Christian: knowing how to forgive. Cardinal Wyszyński always forgave wholeheartedly, he did not bear any grudges and malice towards his enemies. It is not something that is easy to achieve, rather it is almost impossible without the help of grace.

As we have noted, a particularly important time in the life of Primate Wyszyński were the three years of imprisonment, from September 1953 to October 1956. He forgave the agents of the state security service who guarded him and did not spare him all kinds of humiliations. Above all, he forgave the leaders of the totalitarian and undemocratic communist state, who made the decision to arrest and imprison him. 

Gomulka, first communist secretary

On Christmas Eve 1953, he wrote in his diary Pro memoria: "Nobody and nothing forces me to hate them".. And on the last day of that year, in his examination of conscience according to the virtue of charity, he wrote down: "I want to be clear. I have a deep awareness of the offense being done to me by the government. In spite of that I do not want to have feelings of enmity against any of those people. I would not know how to do them the slightest harm. I have the feeling that I am in the truth, that I persevere in love, that I am a Christian and a son of my Church, which has taught me to love everyone, even those who consider themselves my enemies, and to treat them as brothers.". These words written and lived by the new Blessed show his heroism.

The Primate received many offenses from the Polish Communist authorities before and after his imprisonment. Especially from the first secretary of the Polish communist party, Władysław Gomułka (in the years 1956-1970), who had a particular hatred for the cardinal, frequently attacked him publicly with contempt and accused him of national treason for signing the joint treaty with the German bishops of reconciliation. Twice he denied him a passport, which made it impossible for him to travel to Rome. He destroyed thousands of copies of his books printed in France and taken to Poland. "I forgive you wholeheartedly." -wrote Wyszyński in his diary-. "and Gomułka's greatest offenses and slights I will totally forget them.".

Forgiveness means the victory of wisdom and Christian love. It is something that God expects from each one of us and one of the main teachings of Jesus Christ in the prayer he taught us to repeat continually: "forgive us our trespasses as we forgive those who trespass against us.".

"When we seek forgiveness, we must first be willing to forgive."he said, and he was consistent with his words. In 1966, at the end of the novena of years of pilgrimage and preaching, suffering continuous offenses and attacks from the communist authorities, he solemnly said in Gnieźno: "I would be a bad shepherd and you should not in justice listen to my voice, if I demanded love and forgiveness for all your enemies and I did not act in this way." He added that there was no room in his heart for resentment and enmity towards anyone. "That is what my Master and Lord, Jesus Christ, taught me! With the strength of these teachings I try, dear children, to teach you charity towards all, a heroic charity: 'Love your enemies, do good to those who hate you and pray for those who persecute and slander you'".

For those who fight against the Church

He forgave and prayed for those who persecuted him. In his breviary, which he used during his imprisonment, he wrote down his intentions: "for the homeland and for its president", and also "for those who fight against the Church." and had the names written on it: Bolesław Bierut; Franciszek Mazur, president of the parliament; Antoni Vida, head of the Ministry of Confessional Affairs; and also by "the party, security agents and prison guards". In March 1956, upon learning of the death of Bierut, first secretary of the party and the highest authority of the Polish communist government, he offered Holy Mass for his eternal rest and expressed his grief as a sign of mourning by dispensing for a certain time with walks within his confinement in Komanczy, where he was under arrest by order of the same deceased first secretary. 

What from a purely human point of view seems absurd, from the perspective of faith can be understood and achieved thanks to divine help. Love your enemies, wrote Wyszyński, "Therein lies the summit of Christianity and of the progress of human civilization. To love and to be able to pray for them. And what do I ask of God? I ask him for the strength to love them. It is difficult, very difficult, but it is the most important thing we must ask for: love for those who offend us.".

Also inside 

He forgave also within the Church. First of all, the bishops who, after their arrest, lacked courage and fidelity to the primate, and for fear of suffering the same penalties, submitted to the provisions of the communist government. The strong Non possumus of Wyszyński was not supported by the episcopate. Upon his release from confinement, although he was greatly hurt by the lack of loyalty of his brothers in the episcopate, he knew how to understand the circumstances, forgive and forget. 

Nor did he have any rancor, but rather gratitude, towards the priest and the nun, the two collaborators of the system, who during the three years of isolation were his constant and only companions. The primate, who was by no means naive, probably knew that they were collaborators and spies, as was later demonstrated, but he never complained nor did he have any words to show lack of confidence in them or accusations of collaborationism. A priest of the curia admitted to being a collaborator of the secret services of the State. For the courage to admit it and for wanting to change, Wyszyński not only kept him in the curia but appointed him director of the general secretariat. In one of his texts, he wrote: "What a great thing it is to forget and to forgive! It frees us inwardly, and makes man truly great, and at the same time close as a brother. Therein lies true love, therein lies true friendship! Forgiveness gives us back our freedom, it is the key we all have when we find ourselves locked inside our own prison."

The authorIgnacy Soler

Krakow

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Family

Reciprocity between faith and marriage

Rafael Díaz Dorronsoro-May 8, 2020-Reading time: 6 minutes

After the general presentation of the Document by Professor Pellitero, we will now turn to the fourth point, which deals with the reciprocity between faith and the sacrament of marriage. This particular attention is due to the great incidence that the understanding of such reciprocity is currently having in the pastoral and canonical sphere.

Theology has the task of guiding the activity of pastors and ecclesiastical tribunals by clarifying precisely the relationship between faith and the sacrament of marriage. Theological reflection has not yet reached a uniform understanding of the question, and the Commission takes on the task of contributing to the debate by addressing the problem of the celebration of the baptized non-believers, whom it defines as "those persons in whom there is no hint of the presence of the dialogical nature of faith, proper to the personal response of the believer to the sacramental interlocution of the Trinitarian God." (n. 144).

The Commission draws attention to two doctrinal principles that shape current canonical praxis. In its opinion, if they were to be applied without any discrimination whatsoever to this case of the baptized non-believers, it would fall into a "sacramental automatism" (cf. n. 132). Of these two principles, the first is that the intention to celebrate a sacrament is not required for the sacrament of marriage to be validly celebrated, but only the intention to contract a natural marriage (cf. n. 132). The second principle - enshrined in canon 1055 § 2 of the Code of Canon Law - is that every valid marriage contract between baptized persons is for that very reason a sacrament, that is, that it is not possible for two baptized persons to contract a true marriage that is not a sacrament (cf. n. 143).

It is precisely this second principle - commonly referred to as the "inseparability of contract and sacrament" - that is the subject of current theological debate. In order to contextualize the Commission's proposal, we briefly present the two most common theological positions. First, the defenders of the principle of inseparability, who justify it by pointing to baptism as the reason for sacramentality: a marriage is a sacrament because the spouses are baptized. Secondly, those who reject the principle of inseparability by maintaining that two baptized non-believers can contract a true marriage, but it would not be sacramental. They justify this by indicating that faith is a constitutive element of the sacramentality of marriage.

The Document, after presenting the most relevant interventions of the current magisterium and other official bodies, concludes with a theological proposal that is presented as congruent with the reciprocity between faith and sacraments without denying the current theology of marriage (cf. n. 134). The proposal is articulated as follows.

The Commission asserts as a firm point that the faith of the spouses is necessary for the valid celebration of the sacrament of marriage. With regard to baptism, it explicitly indicates that to give it the sole reason for the sacramentality of marriage would be to fall into the error of an absolute sacramental automatism (cf. nn. 41-e and 78-e). Does it accept then that two baptized non-believers can celebrate a true marriage without it being a sacrament because of a lack of faith? The answer is negative. The Document affirms that "given the current state of Catholic doctrine, it seems appropriate to adhere to the most common opinion today regarding the inseparability of contract and sacrament". (n. 166-e).

The Document seeks to harmonize the thesis of the necessity of faith for the valid celebration of the sacrament of marriage and the inseparability between contract and sacrament based on the relationship between faith and the intention to marry according to the natural reality of marriage. The Commission begins by pointing out that a Christian's idea of marriage is strongly influenced by faith and by the culture in which he or she lives; and that contemporary society, strongly secularized, presents a model of marriage in stark contrast to the Church's teaching on the reality of natural marriage. The conclusion is that today it cannot be guaranteed that the baptized non-believers, because of their lack of faith, have the intention of celebrating a natural marriage, although this cannot be excluded from the outset (cf. n. 179). The practical consequence is that - in harmony with current praxis - the baptized non-believers should not be admitted to the celebration of the sacrament of marriage if, because of their lack of faith, there are serious doubts about an intention that includes the goods of natural marriage as understood by the Church (cf. n. 181).

For the Commission, these facts show that absolute sacramental automatism cannot be admitted, since the faith of the spouses shapes the intention of wanting to do what the Church does. On the other hand, baptized non-believers do not have the option of marrying and their marriage not being sacramental, since they are not admitted to the celebration of the sacrament of marriage only if they do not want to marry according to the natural reality of marriage. The baptized non-believers either marry and marriage is a sacrament, or they do not marry.

This being said, and accepting that valid consent presupposes faith, in my opinion the reasoning of the Commission to show that faith is constitutive of the sacrament of marriage is not convincing. 

First, because it has only been shown that faith, like culture, influences the formation of the Christian's ideal of marriage. The step from this premise to concluding that faith is necessary for marriage does not seem to have been demonstrated. 

Secondly, for the reason he gives for the necessity of faith for the celebration of the sacraments in the second chapter. In this chapter, it is recognized that with the validity of the celebration of the "it transmits what technical terminology has been called res et sacramentum"The author warns, however, that the effect of grace (e.g., character in baptism) is different from that of grace. But he warns that "an ecclesial practice that only attends to validity damages the sacramental organism of the Church, since it reduces it to one of its essential aspects".by not taking into account that "the sacraments aim at and obtain their full meaning in the transmission of the resof the grace proper to the sacrament". (cf. n. 66). The Commission then goes a step further: since the sacraments are ordered to salvation - to the gift of sanctifying grace - which is attained by faith, "the sacramental logic includes, as an essential constituent, the free response, the acceptance of the gift of God, in a word: faith". (n. 67).

This last step seems to lack something. If the celebration of a sacrament can be valid but not fruitful, and never fruitful but not valid, the following conclusions are drawn: a) that the conditions necessary for validity are also necessary for fruitfulness; b) that the conditions necessary for fruitfulness are not always necessary for validity. 

Therefore, to highlight the necessity of faith for fruitfulness, as the Commission does, does not in itself justify that it is necessary for validity. And precisely, as St. John Paul II reminds us, "the primary and immediate effect of marriage (res et sacramentum) is not supernatural grace itself, but the Christian conjugal bond, a typically Christian communion in two, because it represents the mystery of the Incarnation of Christ and his mystery of the Covenant". (Ex. App. Familiaris consortio, n. 13).

Moreover, to maintain that faith is constitutive of the sacrament of marriage opens the door to the following paradox. Let us remember that marriage, formally, is the union, and this has been elevated to a sacrament. The sacrament of marriage is not reduced to the moment of celebration, but is a permanent sacrament. If we base the sacramentality of marriage on the faith of the spouses, we would then be dealing with an intermittent and not a permanent sacrament: if two Christian spouses abandon their faith, converting to another religion, and end up rejecting the teachings of the Church on the natural reality of marriage, at that moment their marriage would lack the basis that sustains sacramentality, and would not be distinguished from the marriage celebrated by pagans.

A possible way to approach this topic is to start from marriage as a permanent reality and to understand its salvific value throughout the history of salvation. Along this path, the following ideas are reached that illuminate the relationship between faith and the sacrament of marriage:

a) that in the unique history of salvation, just as Adam is a type or figure of Christ, the union between Adam and Eve is a type or figure of the union between Christ and the Church; and just as every man has a personal relationship with Christ - whether consciously or not - because God calls him into existence and salvation in Christ, every marriage has a relationship with the union between Christ and the Church, because it has its origin in God to realize in humanity his design of creative and redemptive love; 

b) that marriage -like the types of direct institution in the Old Testament- has been instituted by God as a "sacrament" of the Old Law, which gives grace not by its own virtue, but by the implicit faith in the mystery of the incarnation of Christ figured by marriage;

c) and that this salvific value remains in marriage among pagans after the incarnation of the Son of God, and among the baptized it attains the dignity of a sacrament of the New Law, because the very marriage of creation is elevated to a sacrament.

The authorRafael Díaz Dorronsoro

Professor of Sacramentary Theology, Pontifical University of the Holy Cross (Rome)

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Family

Relationship between faith and sacraments: What faith is needed to get married?

Two experts explain the relationship between faith and sacraments and, more particularly, what faith a baptized person needs in order to marry. We offer an analysis of the recent document of the International Theological Commission on the relationship between faith and sacraments. The reciprocity between faith and sacraments in the sacramental economy.

Ramiro Pellitero-May 8, 2020-Reading time: 5 minutes

The core of the argumentation followed by the Document of the International Theological Commission (ITC), published in March on The reciprocity between faith and sacraments in sacramental economyis the double character, sacramental and dialogical or dialogical, of Christian revelation. This double character also pertains to the way in which God wanted us to have access to salvation, that is, to what we call the "economy" of salvation.

Revelation: sacramental and dialogical 

This is developed in the second chapter of the Document, entitled: Dialogical nature of the sacramental economy of salvation. In a way that will be new to many readers, it shows the "dialogue" character of the sacraments and, more generally, of the Christian life: dialogue between God and people, and vice versa. Dialogue that leads to a dialogue of friendship and fraternity among people. 

This is preceded by the more familiar subject of the sacramentality of revelation. It is a perspective that comes from the Fathers of the Church and that, together with the dialogical perspective, more personalistic, has been rediscovered since the Second Vatican Council. The notion of "sacrament" (=sign and instrument of salvation) is used in a broader sense than that of the seven sacraments, so that it can be applied to everything Christian. 

Already the same creation and the salvation history participate in this "sacramental" character, since the Creator has left in the world the imprint of his love and wisdom. Particularly in the human person, the image and likeness of God (cf. Gen 1:26), created according to the "plan" of Christ. Man is called, in Christ, to communion and dialogue with God and to give him glory. A plan and a call that are revealed throughout the history of salvation: in the Covenant with the People of Israel, at the same time as many of the signs that will inspire the Christian liturgy are established. 

– Supernatural incarnation of the Son of God is constituted as center, summit and key to the sacramental economy. Jesus Christ is considered by the Fathers of the Church as the primordial or original "sacrament," the sign and instrument of his Love for us. "Jesus Christ" -the text states- "concentrates the foundation and source of all sacramentality".. This "economy" of sacramentality is deployed, through the Church -called by the Council "universal sacrament of salvation" in Christ - especially in the seven particular sacraments, which, in turn, continually generate the Church (cf. n. 31).

It is in this way that God offers us, at the same time, his dialogue of salvation in Christ, the eternal Word of God made flesh by the action of the Holy Spirit, who continues to act in and through the Church, thanks to the same Spirit. 

 All this requires our cooperation and free response through personal faith. Without faith, the sacraments would be like an automatism or mechanicism or a magical type of action, alien to the dialogical character of the "divine economy". Without the sacraments, faith would not be enough to save us, according to the very structure of the divine economy. In the words of Joseph Ratzinger, "the loss of the sacraments is equivalent to the loss of the incarnation and vice versa.".

In short, by faith and the sacraments, Christians are called to be "living sacraments" and also "living words" of Christ, signs and instruments at the service of the salvific dialogue between God and mankind.

Inseparable connection

In short: "In the Christian conception it is not possible to think of a faith without sacramental expression (as opposed to subjectivist privatization), nor a sacramental practice in the absence of ecclesial faith (against ritualism)." (n. 51). 

The Document points out, by way of synthesis, some concrete elements of this relationship between faith and sacraments: 1) in addition to being signs and instruments of God's grace, the sacraments possess (also) a pedagogical purpose because they teach us how Jesus works; 2) the sacraments presuppose faith as access to the sacraments (so that they do not remain an empty rite or be interpreted as something "magical") and as a condition for them to personally produce the gifts they objectively contain; 3) the sacraments manifest the faith of the subject (personal dimension) and of the Church (ecclesial dimension), as a lived and coherent faith, so that there can be no celebration of the sacraments outside the Church; 4) the sacraments nourish faith insofar as they communicate grace and effectively signify the mystery of salvation (cf. n. 57).

In this way, "through faith and the sacraments of faith - through the action of the Holy Spirit - we enter into dialogue, into vital contact with the Redeemer, who is seated at the right hand of the Father." (ibid.). In addition, the sacramental celebration places us in relationship with the history of salvation. And that it implies, on our part, besides assiduous recourse to the sacraments, a commitment of fidelity and love for God and of service to others, especially those most in need (cf. n. 59).

Consequences for catechesis and life

The reciprocity between faith and the sacraments should be taught in catechesis starting from the "paschal mystery" of the death and resurrection of the Lord. For this reason, catechesis should be "mystagogical" (introductory to the mysteries of the faith). It should prepare for the confession of the faith (explaining its contents), a confession that originally takes the form of dialogue. And it should prepare for fruitful participation in the sacraments. 

Without adequate formation, the sacraments cannot be lived and understood well. Because of their "dialogical" character, in the sacraments, through simple symbols (water, oil, light and fire, etc.), God offers us his words of love - ultimately his Word made flesh: Christ - effective in giving us his saving grace. And he awaits our loving response with the coherence of our life (cf. n. 67).

When celebrated in the right way, the sacraments always produce what they mean (validity). In order for them to have all their fruitis also required, faith in which it receives them - taking into account that "the same faith is not required for all the sacraments nor in the same circumstances of life." (n. 45)-, together with the positive intention to receive what is meant there.

Through the sacraments, fruitfully received, the Christian participates in the very priesthood of Christ (in a double modality: "common priesthood of the faithful" and "ministerial priesthood"). Thus another central affirmation of the Document can be understood: that the person is called to lead creation by means of a "priestly priesthood". "cosmic priesthood".The purpose of the Church is the manifestation of the glory of God (cf. n. 27). 

In other words: through people, everything created can and must be a "book" (book of nature) and a "way" (of friendship and love) for God to be known and loved. At the same time, men and women, united in the divine life, can be, in earthly life and after it, happy. The sacraments, in fact, allow us to live this "integral ecology" that our faith demands.

This begins in the sacraments of initiation (Baptism, Confirmation and Eucharist). In the face of our shortcomings, wounds and sins, the Church administers to us the sacraments of healing (Penance or confession of sins and Anointing of the sick).

Christian life, which is sacramental life, develops and grows in the context of the ecclesial community. Y at the service of communion and the ecclesial community the sacraments of Holy Orders and marriage. Thus the Church is family and Christian families can be "domestic Churches" (small Churches or Churches of the home), where the Christian life is learned for the good of the Church and the world.

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Newsroom

Pope invites families to pray the Rosary at home

Rediscover the beauty of praying the Rosary to Mary, our Mother, at home. This is the Pope's invitation to the faithful, in a Letter in which he asks Mary: "grant that God may deliver us with his mighty hand from this terrible epidemic and that life may resume its normal course with serenity."

Francisco Otamendi-May 4, 2020-Reading time: 4 minutes

In May "It is a tradition to pray the Rosary at home, with the family. the family", writes the Holy Father. The constraints of the pandemic to value this domestic dimension also from a spiritual point of view, says the Pope. spiritual point of view, says the Pope. Hence the proposal to rediscover "the beauty" to pray the Rosary at home.

"You can choose, according to the situation, to pray it together or personally, appreciating the good of both possibilities. But, in any case, there is a secret to do it: simplicity; and it is easy to find, even on the internet, good prayer outlines to follow."

   In the brief Letter, the Pope also encloses two texts of prayers two texts of prayers, which he invites us to recite at the end of the Rosary, and assures us that he will recite them that he himself will recite them during the month of May, "spiritually united" to the faithful.  

   The first prayer is the one he addressed to Our Lady of Divine Love at the beginning of the crisis, last March 11, in a video message that preceded the celebration of the Mass. The second prayer is an invocation that evokes the Salve Regina, in particular in the phrase "turn your merciful eyes upon us in this coronavirus this coronavirus pandemic".and then stop at groups of people who have been suffering and struggling in various ways against Covid-19. who have been suffering and struggling in various ways against Covid-19.

   The Holy Father assures that "contemplating together the face of Christ with the heart of the heart of Mary, our Mother, will unite us even more as a spiritual family and help us to overcome this and will help us to overcome this trial".. He concludes: "I will pray for especially for those who suffer the most, and you, please pray for me. me. I thank you and bless you from my heart".

Sentence texts

Prayer to Mary (1) :

Oh Mary, you are always shining on our path
as a sign of salvation and hope.
   To you, Health of the sick, we commend ourselves the sick,
that at the foot of the cross you were associated with the pain of Jesus,
keeping your faith firm.

   You, Salvation of the Roman people,
you know what we need
and we are sure you will grant it
so that, as in Cana of Galilee,
let joy and festivity return
after this test.

   Help us, Mother of Divine Love,
to conform to the will of the Father
and do what Jesus will tell us,
   He who took our suffering upon himself
and took on our pains
to guide us through the cross,
to the joy of the resurrection. Amen.

  Under your protection we take refuge, Holy Mother of God. God,
do not despise our supplications in time of need,
but deliver us from all danger, O glorious and blessed Virgin.

Prayer to Mary (2) :

Under we take refuge under your protection, Holy Mother of God. In the present dramatic situation, full of suffering and anguish suffering and anguish that oppress the whole world, we turn to you, Mother of God and our Mother Mother of God and our Mother, and seek refuge under your protection.

   O Virgin Mary, turn your merciful eyes merciful eyes in this coronavirus pandemic, and console those who are confused and weeping and mourn for the loss of loved ones, sometimes buried in a way that wounds the soul. buried in a way that wounds the soul. It sustains those who are anxious because, to avoid contagion, they cannot be near sick people. sick people. It instills confidence in those who live in fear of an uncertain future and of the consequences for their lives. uncertain future and of the consequences in the economy and at work.

   Mother of God and our Mother, implore the Father of mercy Father of mercy that this ordeal may end and that we may once again find a horizon of hope and peace. a horizon of hope and peace. As at Cana, intercede before your Divine Son, asking him to console the families of the sick and the victims, and to open their hearts to hope.

   It protects doctors, nurses, medical personnel, volunteers the volunteers who in this time of emergency are fighting on the front line and risking their lives to save others. fight in the front line and risk their lives to save other lives. Accompany their heroic effort and grant them strength, goodness and health.

   He remains close to those who assist, night and day, the sick, and to the priests who, with pastoral and the sick, and to the priests who, with pastoral care and evangelical commitment, try to help and support evangelical commitment, try to help and support everyone.

   Holy Virgin, enlighten the minds of men and women of science men and women of science, so that they may find the right solutions and defeat this virus. and defeat this virus.

   Assist the leaders of the nations to act wisely, diligently and generously in act wisely, diligently and generously, assisting those who lack the necessities of life, planning those who lack the necessities of life, planning far-reaching social and economic solutions in a spirit of solidarity. economic solutions in a spirit of solidarity.

Holy Mary, touches the consciences so that the large sums of money used in the increase and improvement of armaments be destined to the increase and improvement of armaments should be destined to promote adequate to promote adequate studies for the prevention of future similar catastrophes. similar catastrophes.

   Mother Most Loving Mother, increase in the world the sense of belonging to a single great family, becoming aware of the bond that unites us all, so that, in a spirit of fraternity and solidarity, we may of the bond that unites us all, so that, in a spirit of fraternity and solidarity, we may go out to help the many forms of poverty and misery, to come to the aid of the many forms of poverty and situations of misery. It encourages firmness in faith, perseverance in service and constancy in prayer. prayer.

   O Mary, consolation of the afflicted, embrace all your troubled children. all your troubled children, grant that God may deliver us with his mighty hand from this terrible epidemic from this terrible epidemic and that life may resume its normal course with serenity. serenity.   We We entrust ourselves to You, who shine on our path as a sign of salvation and hope. O most merciful, O most gracious, O sweet Virgin Mary! Amen.

The authorFrancisco Otamendi

Debate

The encyclical Ut unum sint on its 25th anniversary

The encyclical Ut unum sint was the first on ecumenism in the history of the Church. This May we celebrate its 25th anniversary. In it, John Paul II pointed out the centrality of the ecumenical task with these words: "The movement for Christian unity is not a mere 'appendix' to be added to the traditional activity of the Church. On the contrary, it belongs organically to its life and action." (UUS 20). 

Pablo Blanco Sarto-May 4, 2020-Reading time: 10 minutes

In today's multicultural and interreligious society, it is one of the priorities of every Christian to recover the unity lost in the Church of Christ, taking into account that this unity is a fundamental element of the Church's mission. "subsists on" the Catholic Church (cf. LG 8). "Not to be forgotten." -John Paul II recalled. "that the Lord asked the Father for the unity of his disciples, so that this would be a testimony of his mission". ("Ut Unum Sint" 23). Division contradicts the will of Christ and constitutes a serious difficulty for the evangelization of the Church. "whole world" (Mk 16:15). Specifically, "the lack of unity among Christians is certainly one of the most important wound for the Church, not in the sense of being deprived of her unity, but as an obstacle to the full realization of her universality in history." (Congregation for the Doctrine of the Faith, Decl. Dominus Iesus, 6-8-2000, n. 17).

Principles

Like his predecessor St. John Paul II, Benedict XVI also wished to recall the importance of this essential dimension of the Church's life: "I renew [...] my firm will, manifested at the beginning of my pontificate, to assume as a priority commitment to work, without sparing any energy, on the reestablishment of full and visible unity of all followers of Christ". (Address to the Preparatory Commission of the III European Ecumenical Assembly, 26-1-2006). The mission of the Church is to build unity of faith and communion among all men and women who are part of her. Pope Francis has only intensified the step in this same direction.

Ut unum sint

In these lines, we will go through the text of the encyclical of John Paul II Ut unum sint (1995), in order to see the perfect continuity with the conciliar decree Unitatis redintegratio (1964). We therefore follow the titles of the different chapters of this one. 

As is well known, the Council did not want to speak of a ".ecumenism Catholic", but of "Catholic principles of ecumenism". "By stating the Catholic principles of ecumenism." -John Paul II wrote, "the decree Unitatis redintegratio The first and foremost, it is linked to the teaching on the Church in the Constitution. Lumen gentiumin the chapter that deals with the people of God. At the same time, it keeps in mind what is affirmed in the conciliar declaration Dignitatis humanae on religious freedom" (UUS 8). Having established these ecclesiological and anthropological premises, he proceeds to recall the main Catholic principles.

John Paul II with the Patriarch of Constantinople Bartholomew, in 1995.

The premise was the "unity and oneness of the Church of Christ", together with the supernatural origin of the Church. The founder and the foundation are divine, so that the Church is not a mere human grouping with a merely horizontal dimension. The bonds that unite some Christians with others are also supernatural.

"Indeed." -he says in number 9, "The unity given by the Holy Spirit does not consist simply in the coming together of persons who are added to one another. It is a unity constituted by the bonds of the profession of faith, of the sacraments and of hierarchical communion". And in number 10: "The faithful are one because, in the Spirit, they are in the communion of the Son and, in Him, in His communion with the Father: 'And we are in communion with the Father and with His Son, Jesus Christ' (1 Jn 1:3)." (UUS 9).

The practice of ecumenism

The second chapter of the Unitatis redintegratio is about the practical dimension of ecumenism. There he speaks of an ecumenism "institutional" (n. 6), an ecumenism that is "spiritual" (nn. 7-8) and ecumenism (nn. 7-8) and an ecumenical "theological" (nn. 9-11), from which emerges a "ecumenical collaboration" (n. 12). These are the so-called ecumenisms "of the head, of the heart and of the hands", complementary to each other and equally necessary. 

As a precondition, there must be a renewal of the Church as an earthly and human institution. But it is not simply a question of a purification of the collective memory, but of an interior reform of each Christian: of a true personal conversion, John Paul II went on to say. "The Spirit invites them to a serious examination of conscience," he continues. The Catholic Church must enter into what could be called a 'dialogue of conversion,' in which ecumenical dialogue has its inner foundation. In that dialogue, which takes place before God, each one must recognize one's faults, confess one's faults, and place oneself anew in the hands of Him who is the Intercessor before the Father, Jesus Christ." (UUS 82). 

Vatican Council II and conversion

The centrality of the conversion sponsored by Vatican II is insistently recalled in the first encyclical on ecumenism in the history of the Church. "This refers, in a particular way, to the process initiated by the Second Vatican Council, including in the renewal the ecumenical task of uniting Christians divided among themselves. There is no true ecumenism without inner conversion'." (UUS 15), he concludes by quoting n. 7 of the UR. From this will come institutional reconciliation, not the other way around. "The 'dialogue of conversion' of each community with the Father, without indulgence with itself, is the foundation of fraternal relationships that are different from a mere cordial understanding or a mere external coexistence." (UUS 82). Reconciliation with God can lead to reconciliation with others. The Council thus calls for both personal and communal conversion.

"Everyone must therefore be more radically converted to the Gospel and, without ever losing sight of God's design, must change his or her gaze" (UUS 15). This is where the conversion of each community will begin, as expressed in UR 6. The "conversion of the heart" is therefore a premise in all ecumenical action.

Thus, in addition to a necessarily positive assessment of the ecumenical movement understood according to these Catholic principles, John Paul II invited all Christians to a "necessary purification of historical memory" and to "reconsider together their painful past." for "to recognize together, with sincere and total objectivity, the mistakes made and the contingent factors that intervened in the origin of their regrettable separations." (UUS 2). However, the Christians who are born at this time in these Churches and communities - as the decree underlined Unitatis redintegratio (n. 3)-are not guilty of past separation and are loved by the Church and recognized as brothers.

Origins

There could have been in its origins, therefore, and this will require a necessary process of purification. With this we have entered fully into "spiritual ecumenism", the so-called "spiritual ecumenism". "ecumenism of prayer". or "from the heart".

In n. 8 of the UR the following is mentioned "prayer in common". John Paul II does not forget the "soul of ecumenism", as the conciliar decree affirms (UR 8). In n. 21 it speaks of the "primacy of prayer", thus quoting again n. 8 of UR; after this, he adds: "We advance along the path that leads to the conversion of hearts according to the love we have for God and, at the same time, for our brothers and sisters: for all our brothers and sisters, even those who are not in full communion with us. [Love is the deepest current that gives life and gives vigor to the process towards unity. This love finds its fullest expression in common prayer".

Prayer with other Christians can lead to growth in communion in the whole Church. But prayer also leads to seeing things in a different way. "Communion in prayer leads to a fresh look at the Church and Christianity." concludes two issues later. After referring to the Octave for Christian unity, St. John Paul II also referred to various prayer meetings with the Archbishop of Canterbury, with Lutheran bishops and at the headquarters of the Ecumenical Council of Churches in Geneva.

With the Ecumenical Patriarch of Constantinople, however, he refers to "my participation in the Eucharistic liturgy".which denotes a different tone in the mode of prayer. Therefore, the principles regarding the communicatio in sacrisThe results of this study are presented in UR 8 and 15, and explicitly recalled in UUS 46. "Certainly, because of differences of faith, it is not yet possible to concelebrate the same Eucharistic liturgy. And yet we have a burning desire to celebrate together the one Eucharist of the Lord, and this desire is already a common praise, the same imploration." (UUS 45).

Individual and community holiness

Finally, as the UR points out in its section on the "individual and community holiness". (n. 4, § 6), John Paul II also recalled the need for holiness of persons, communities and institutions as the secret of the ecumenical movement. In the first place, there is the call "ecumenism of the martyrs", "more numerous than you might think".

These situations have always been fertile in ecumenical fruits. "If it is possible to die for the faith, this shows that it is possible to reach the goal when it comes to other forms of that same requirement. I have already noted, and with joy, how communion, imperfect but real, is maintained and grows at many levels of ecclesial life." (UUS 84). But it will be above all the witness of holiness that moves to that unity willed by Christ and worked by his Spirit. "In the irradiation emanating from the 'patrimony of the saints' belonging to all the Communities, the 'dialogue of conversion' towards full and visible unity then appears under a light of hope." (ibid.). The saints are also the best ecumenists, who always seek unity in the one Church of Jesus Christ.

Collaboration

Finally, and as a consequence of all of the above (conversion and prayer), the necessary "practical collaboration"which was already foreshadowed by UR 12. It is what we called "ecumenism of the hands". After conversion and contemplation, comes action. "Moreover, ecumenical cooperation is a true school of ecumenism, a dynamic path towards unity. [...] In the eyes of the world, cooperation among Christians takes on the dimensions of common Christian witness and becomes an instrument of evangelization for the benefit of one another." (UUS 40). 

Common Christian witness, offered through solidarity and cooperation, can be a privileged evangelizing agent. It is necessary, however, that these common initiatives be unified by the true Christian spirit. "Such a cooperation founded on a common faith is not only rich in fraternal communion, but is an epiphany of Christ himself." (ibid.).

Theological dialogue

As for the "theological ecumenism" or "of the head", John Paul II recalled the "fundamental importance of the doctrine". We must see what unites us and what separates us in our faith, seeking together the fullness of revealed truth. 

"It is not a question in this context of modifying the deposit of faith, of changing the meaning of dogmas, of suppressing essential words in them, of adapting the truth to the tastes of an epoch, of removing certain articles of the Creed on the false pretext that they are no longer comprehensible today. The unity willed by God can be realized only in the common adherence to the full content of the revealed faith. In matters of faith, a compromise solution is in contradiction with God who is Truth. In the Body of Christ who is 'way, truth and life' (Jn 14:6), who would consider legitimate a reconciliation achieved at the cost of truth?" (UUS 18).

Truth, together with love, are the keys to success in ecumenical dialogue. "However." -he adds a number later, "the doctrine must be presented in a way that is understandable for those for whom God intended it". The presentation of Christian doctrine in its integrity must be clear, but not for that reason polemical. At the same time, it must also be accessible to Christians who have certain doctrinal presuppositions, without betraying the integrity of the doctrine. In this way the necessary dialogue will be born. "If prayer is the 'soul' of ecumenical renewal and of the aspiration for unity; on it is founded and in it finds its strength all that the Council defines as 'dialogue'" (UUS 28). This dialogue will revolve around the concepts of truth and love, which will be inseparable in every ecumenical dialogue (cf. UUS 29).

Ecclesiological principles

Specifically, the encyclical of John Paul II recalls the ecclesiological principles about "Churches and Ecclesial Communities." The third chapter of the UR. First of all, it speaks of the dialogue with other Churches and Ecclesial Communities in the West (cf. nn. 64-70). After alluding to the convergences and divergences with them (cf. UR 9), it establishes a realistic diagnosis of the situation: "The Second Vatican Council does not claim to make the 'description' of post-Reformation Christianity, since 'these Churches and ecclesial Communities differ greatly, not only from us, but also from one another', and this 'because of the diversity of their origin, doctrine and spiritual life'. Moreover, the same Decree observes how the ecumenical movement and the desire for peace with the Catholic Church has not yet penetrated everywhere." (UUS 66; cf. UR 19). Ecumenical dialogue thus presents itself with its nuances and complexity.

Thus, after referring to the common treasure of Baptism and love of Scripture - albeit with a different understanding of its relationship with the Church - (cf. UR 21-22, UUS 66), John Paul II also reminds us that "doctrinal and historical divergences have emerged from the time of the Reformation concerning the Church, the sacraments and the ordained ministry." (UUS 67). It thus recalls the doctrine of the defectus ordinis exposed in UR 22, by which these ecclesial Communities would lack the apostolic succession, the true ministry and, therefore, most of the sacraments. 

Common baptism

However, Baptism and the word of God remain in common, so that it could be said that unity has been initiated, but has not yet reached its fullness. "In this broad subject matter" -concludes- "there is a great space for dialogue on the moral principles of the Gospel and their applications." (USS 68). A few theological problems remain to be resolved: Baptism (in those communities that have lost it as well), the Eucharist, the ordained ministry, the sacramentality and authority of the Church, apostolic succession. Finally, he ends by appealing once again to the "spiritual ecumenism" and the need for prayer as the foundation of any possible ecumenism.

Past schisms

In the same way, UUS recalls that the communities that arose from the first Christological disputes and the Eastern Schism (the so called ancient Eastern Churches), by preserving the apostolic succession, should be considered as true particular Churches. After mentioning various ecumenical agreements reached in recent years (Coptic Orthodox Patriarchate, Patriarchate of the Church of Antioch, Assyrian Patriarchate of the East, Ecumenical Patriarchate of Constantinople: cf. UUS 50-54, 62), he alludes to the need to maintain the principle of the Petrine primacy as a ministry for unity and love.

"The Catholic Church, both in her praxis and in her official documents, holds that the communion of the particular Churches with the Church of Rome, and of her Bishops with the Bishop of Rome, is an essential requirement - in God's design - for full and visible communion." (UUS 97). From this full communion also flows full efficacy in the fulfillment of the mission entrusted by Christ to his Church (cf. UUS 98).

The two lungs

At the same time, he called for Europe and the whole world to breathe with the "two lungs" of the East and West (cf. UUS 54), John Paul II insisted on the importance of the "ministry of unity" of the Bishop of Rome (cf. LG 23).

After noting that this could be in some case "a difficulty for most other Christians." (UUS 88), proposes a detailed study of the role of the successor of Peter in the communion of the Church, at the scriptural and theological levels (cf. UUS 90-96); and the encyclical on ecumenism recalls that "all the Churches are in full and visible communion because all the pastors are in communion with Peter, and thus in the unity of Christ. The Bishop of Rome, with the power and authority without which this function would be illusory, must ensure the communion of all the Churches." (UUS 94). Ubi Petrus, ibi plena Ecclesia. The Petrine ministry thus becomes a guarantee of full communion in the Church of Christ.

Conclusion

As far as the relationship with other Christians is concerned, it is worth considering another task, which is, in the words of Unitatis redintegratio- "the work of preparation and reconciliation of individual persons who desire full Catholic communion." (UR 4), i.e., care for Christians of other confessions who wish to become Catholics. 

It is necessary to distinguish, as the conciliar decree does, between ecumenical activity and attention to these particular situations. The first - ecumenism - aims at the full and visible union of the Churches and ecclesial communities as such. Secondly, there are also individual persons who, in conscience, freely consider the possibility of becoming Catholics. The two tasks are based on the desire to collaborate with God's plan and, far from being opposed, are intimately intertwined (cf. ibid.). In this way, ecumenism would remain perfectly compatible with the full incorporation of other Christians into the Catholic Church (cf. UR 22, UUS 66).

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Spain

Surrendering one's life for others

Along with more institutional actions of the Church, such as thousands of parish Caritas volunteers, chaplains or nuns who devote themselves to the care of the sick and vulnerable, thousands of doctors and nurses, truck drivers or mothers, also give their lives in service.

Omnes-May 4, 2020-Reading time: 7 minutes

They are strong, courageous stories of values and virtues. People who are giving their best, even their lives, in these weeks. They are women and men who, in the fulfillment of their duty, of their professional vocation, offer a valuable example to the whole country. The majority of Spanish society recognizes the efforts of health professionals -doctors, nurses, assistants and, in general, people related to the health sector-, and applauds tirelessly from windows and balconies at 8 pm. 

   Because of this proximity to the sick, more than 33,000 healthcare professionals have been infected with the coronavirus in Spain since the pandemic began, according to data available at the time of writing. Of these, at least 26 doctors had died by April 20, according to official sources. 

In recent days Palabra has spoken with numerous professionals, most of them women, and has collected their testimonies, full of courage and faith. For example, Margarita Díez de los Ríos, resident physician at the Virgen de la Salud public hospital in Toledo (in Castilla-La Mancha, one of the communities hardest hit by the virus); Dr. Marta Castro, from the Geriatrics Department of the University Hospital of Getafe (Madrid); the nurse Mónica Sanz, from the ICU of the Fundación Jiménez Díaz; the truck driver Rubén Casasola, and others, from whom we have gathered some of their impressions.

When asked if they feel fear, anxiety or a lot of worry these weeks, their answer substantially coincides with what Margarita, the young doctor from Madrid working in Toledo, whose grandfather was a military doctor, says: "We haven't had time to feel fear or anxiety, at least in my case, or to think too much. We have moved forward. It is true that all of us, because I have been talking about it with my colleagues, were worried about the issue of the family, which has given us a lot of fear. Many doctors are trying to spend as little time at home as possible, trying to isolate themselves as much as possible".

"I work in the ER, too, apart from the floor." Margarita adds, "And I think it is very important to establish a channel of communication of trust from the very beginning, to give good news and to give bad news. That's when you realize that you really have to have a vocation, because giving good news is easier, but when giving bad news a lot is at stake, and you think about a lot of things". "The hardest thing." he adds, "is to give the news to the family that the patient is very, very serious, and that many times they can't get through. Giving them the news and telling them that they have to go home, that's hard."

One-day battles and family treatment

Marta, who is in contact with the group most affected by Covid-19, the elderly, confesses: "The fear I try to manage with more knowledge about the virus and its routes of contagion and I follow all the recommendations strictly (when our equipment allows us to do so, of course); the anxiety has gradually subsided as I have started to fight one-day battles: on the way to the Hospital, every morning, I think only of the positive things I am going to do that day; the worry about knowing that I can infect my family is still there every minute and that is why I live isolated in my room since all this started." He then adds: "I haven't kissed or hugged my husband and children since March 6, when I started having confirmed Covid patients. I haven't seen my parents since February."

In an attempt to convey hope and strength in the ICU, Monica points out that "In the end, the key to our profession, even under normal conditions, is that we treat patients as if they were our own parents, grandmothers, siblings or aunts. The thought that governs our work is to think how we would want a relative in the same situation to be treated; that leads us to carry out optimal care for each one. We are aware that we are the only faces that see, or rather the only eyes for the EPI. [full protection equipment] [full protection equipment] [full protection equipment that we have to carry, and that makes us stand up, hold their hand and smile with our eyes to make them feel accompanied".

Relying on faith

Word has also asked them if they have faith, and if trust in God helps them in these circumstances. "I am a believer and I think it does help a lot to be a Christian and to be educated." Margarita replies. "Both in what we have talked about positive situations, when it seems very easy and everything goes smoothly, and in the negative and sad situations, where it helps a lot.

Marta addsI rely on my faith, I don't ask myself too many questions about the whys and simply put myself in the place of the sick person, for example I think of them as my father or my mother, and I take care of them as I would like them to be taken care of". "My parents are believers and they pray for me.", he adds, "and I assure them that I do everything I can to protect myself. They are proud of me, I was raised to serve others. And my husband is my main support, he brings me the peace I sometimes need and he is the one who is discovering for me how God is directing our lives when I don't see it so clearly".

Monica's case has a peculiarity: "When I was in third grade, a sister of mine was involved in a car accident from which she barely escaped with her life. I am a believer and I firmly believe that it was a miracle of God, but it was also in his hand to put in our way some magnificent health professionals, who worked at 200 % to save her life. At that moment I understood that I wanted to dedicate myself to helping as they helped my family; that in my life I wanted to dedicate myself to making people feel as we felt at that moment: supported, understood and surrounded by the best healthcare team, both professionally and personally.".

In the truck

How do carriers and truckers do these days, to have strength in the midst of uncertainty and nerves? Rubén Casasola answers: "Thinking about the family and their well-being." "The hardest thing is that in the truck there is a lot of time to think and it can make you anxious. It is always hard to be away from the family and even more so at this time.". The most stimulating thing is "To think that the people I see in the supermarket lines need us. And that many of them look at you with gratitude".. This married father of two children is devoted to "our patron saint St. Christopher", and emphasizes that "there are people who are helping us to make our work less hard, such as the Guardia Civil and some restaurants that have decided to be open so that we truckers can take a coffee."

Chaplains, high risk

Another high-risk group in recent weeks has been that of chaplains, doctors of the soul, and often also of the body. Among the diocesan priests and religious with a pastoral assignment who have attended to the sick at the request of the patients or their families in hospitals, the following had died up to two weeks ago "around 70 in pastoral care tasks for Covid patients".Luis Argüello, auxiliary bishop of Valladolid and secretary general of the Spanish Episcopal Conference. The prelate added that "many others" elderly have died in nursing homes or homes of nuns. 

Bishop Argüello did not specify more data, but the trickle is continuous. At the time of going to press, two more priests had died in Navarra, bringing to nine the number of priests dead in the diocese of Pamplona-Tudela, the second diocese most affected by Covid-19. Almost at the same time, Europa Press reported that Madrid is the most affected, with a total of 100 priests infected of varying severity, of whom 28 have died in the diocese since March 11. The archdiocese raised the figure to 130 on the 23rd, and offered some profiles of the deceased. 

Cardinal Osoro has expressed his "deep sorrow" and appreciation for their "absolute dedication" on the sites "where the presence of Christ is necessary". At the same time, far from being discouraged, the archbishopric reported the implementation of a chaplaincy service in medicalized hotels. The president of the EEC, Cardinal Omella, responded to Efe: "Unfortunately, there are already a number of priests and religious men and women who have died from this virus. This pandemic is reminding us of the importance of protecting our elderly. I congratulate the health care workers and nursing home caregivers who provide such a great service to our elderly. Thank you to the families who care for their elderly. Thank you from the bottom of my heart.

Pope Francis has prayed on several occasions for "the doctors, nurses and priests involved in the care of the sick of Covid-19", and has described his behavior as "an example of heroism" (March 24). On Holy Thursday, during the Mass of the Lord's Supper, he pointed out that "in Italy, almost 60 priests [more than 100 at the time of writing]They died caring for the sick, in hospitals, alongside doctors and nurses: they are the saints next door".. Almost simultaneously, in an interview granted to several media outlets, including The Tablet y ABChe stressed to "The saints next door in this difficult time. They are heroes! Doctors, nuns, priests, workers who carry out their duties to make society function. How many doctors and nurses have died! How many priests, how many nuns have died! Serving.

Lessons from the sick

The chaplain of the Fundación Jiménez Díaz in Madrid, José Ignacio Martínez Picazo, has been attending to the hospital's patients for 19 years. "with a lady of faith, who knows that he who has God lacks nothing. God alone is enough. Olga, help me to congratulate these good people for Easter". And Olga says: "Happy Easter Sunday. And always thinking of the Lord, everything will go well for us. I am grateful that Father José Ignacio came today. For me that is very nice.".

"We are privileged because we are at home, doing what the government tells us to do." Olga adds, "But the sacrifice of all the health workers working and exposing their lives, that is priceless. They give their lives at the cost of theirs". 

Juan Jolín, chaplain of the hospital set up at IFEMA to deal with the avalanche of infected people, was interviewed by Telecincoand this is how they told it on their website: "At the IFEMA miracle hospital there is a religious service, and 'Ya es mediodía' was able to talk to its chaplain, Juan Jolín. He told us about his work and that of his team: 'Listening with affection'. This group of priests goes to the hospital in several shifts because they cannot be there all the time. One of the experiences that has touched him most is that it is the patients themselves who give him lessons: they tell you what worries them, their families, the situation they are going through, the future..., Father Juan said"..

Father S.O.S

Psychological Strategies for Spiritual Accompaniment (I)

When we accompany someone, it will help us to consider some aspects of psychological content that serve as a structure to facilitate the personal development of the person who asks us for spiritual direction.

Carlos Chiclana-May 2, 2020-Reading time: 3 minutes

This will also serve to take care of ourselves and make it a higher quality of care. We can establish the framework and foundation of that relationship; encourage it to be an asymmetrical relationship that is created bidirectionally; communicate effectively and facilitate learning and results.

1. Know who I am

What leads us to establish this relationship of help is our eagerness to serve God and others. Whoever approaches us does so with the confidence that a spiritual companion is close to God, that he or she has a particular vocation and that, precisely because his or her heart is closely united to that of Christ and is dedicated to Him, not only is there no risk of foolishness, but the companion will be extremely careful, will maintain the necessary limits and will stay away from anything that goes against what is healthy and holy in this relationship.

Thus, we will put supernatural commitment and human skills to do our best. Therefore, I need to know if I have the right skills to be an accompanier, to develop them and to enrich them. I will train myself before dedicating myself to accompaniment.

It is often helpful for the companion to have prepared him/herself with personal psychological work, which consists of getting to know his/her psychological structure, personality, life events and past relationships that have influenced his/her personal development, possible psychological wounds, etc., and to have psychological strategies in place so that previous experiences do not interfere with the care of people. It will serve to have their past, their personal problems and their inner dynamics in order, so that, in the future, in their tasks of accompanying other people, they do not confuse their emotions or situations with those of the person they are helping. This work can be done by a spiritual director with some training in psychology or by a faith-loving psychologist. 

Thus, as in other professions, this personal preparation helps so that psychology itself does not interfere in the performance, to know how to take care of oneself personally and not to fall into the burnout syndrome. It will be of great interest that those who will be exposed to normal and problematic accompaniments, normal and problematic group dynamics, listening to great joys and great problems, etc., have sufficient human preparation to know how to regulate themselves emotionally, in addition to the supernatural means. 

2. Know who you are and what you want

In principle, the person who asks us for accompaniment has come to me for different reasons that it is necessary to know. We have to situate ourselves well in his life and his interest, to be able to face the beginning of the relationship adequately. Who he/she is, how he/she got here. It will be helpful to know his past, other previous experiences of accompaniment, his formation, faith experience, education received, personality traits, characteristics of his family of origin, etc. The better we know him/her, the more finely we will be able to accompany him/her. All this is done progressively, giving us time to establish a real human relationship, with effective communication, which will deepen with the dedication of time and interest. 

We will progressively clarify your needs, and we will see if your initial request coincides with your real needs or not. Sometimes we already realized it at the beginning, and it is very beneficial to wait until the interested party perceives and appreciates it, without accelerating the times.

3. Establish an agreement on the objectives of these conversations.

It will be of interest to establish a basis for this conversation: Why do you want to talk to me? Why are you interested in talking to me? What are your objectives and what can I give you? The interested party should be the one who requests the accompaniment. You can agree to remind them, to reserve the time, but chasing someone to be accompanied is not usually very helpful unless the person asks to be helped in this way and it is seen to be beneficial.

Make it clear what you are talking about - it is usually that you can get closer to Christ -, adapting it to the personal style that each one can understand, according to who he/she wants to talk to.éIt is not the same for a pre-Communion child as for an old man in an ascending life or a young man in discernment. You talk to me because you become aware that you come here to be better, to seek holiness; and I can help you do that, because you know that I respect human and Christian values and that gives you confidence that I will guide you properly.

Pope's teachings

In difficult times: solidarity, memory and hope

During his confinement for Covid-19, Francis has been lavished with interviews, messages and teachings, showing himself close to everyone, especially the sick and the dying. We focus here on his meditation of March 27 in St. Peter's Square and the general audience of April 8.

Ramiro Pellitero-May 1, 2020-Reading time: 5 minutes

It is HOLY WEDNESDAYin the late afternoon. Before an empty St. Peter's Square, dampened by the rain, backed by the crucifix of San Marcello al Corso and the image of the Salus Populi Romani, Francis addresses the millions of viewers who are watching him with their souls on tenterhooks, most of them confined to their homes because of Covid-19.

With God life never dies

The Pope contemplates the Gospel scene of the apostles in a boat tossed by the storm that broke out on the lake of Gennesaret. "Master, do you not care that we perish... Why are you afraid?"

"We are all in this boat," Francisco looks at us. "Like those disciples, who speak with one voice and in anguish say: we perishWe too have discovered that we can no longer go on our own, but only together".

"It's easy." -The successor of Peter remarked. "to identify with this story, the difficult thing is to understand the attitude of Jesus.". It happened to them too. They had not stopped believing in their Master, but they did not have enough faith. Do you not care that we perish? "They thought that Jesus was disinterested in them, that he was not paying attention to them." And that also unleashed a storm in the heart of Jesus - because he always cares about us - who rushed to save them.

"The Tempest" -Francis points out with arguments that he has repeated during these weeks. "unmasks our vulnerability and lays bare those false and superfluous securities with which we had built our agendas, our projects, routines and priorities.". This storm "shows us how we had left asleep and abandoned the one who nourishes, sustains and gives strength to our life and our community.". Third point, "the storm lays bare all the attempts to box in and forget what nourished the soul of our peoples; all those attempts to anesthetize with apparent 'saving' routines, incapable of appealing to our roots and evoking the memory of our elders, thus depriving us of the immunity needed to face adversity.".

The Pope asks us to be strengthened by the example of so many "ordinary people" who, although they do not usually appear in the newspapers or on the catwalks, are today writing decisive events in our history, because they have understood that "no one is saved alone"; and they serve tirelessly and heroically: in hospitals, at work, in homes, sowing serenity and prayer. 

We are not self-sufficient, we cannot save ourselves alone. But we have Jesus and with Him on board, we are not shipwrecked. "Because that one" -Francisco points out. "He brings serenity in our storms, because with God life never dies". Jesus invites us to trust in him, to serve with the strength of solidarity and the anchor of hope, embracing in his Cross the setbacks of the present time.

The omnipotence of love 

The image of Jesus asleep in the boat is still present when we hear frequent questions in times of crisis (like the present): Where is God now, why does he allow suffering, why doesn't he solve our problems quickly? 

Such is merely human logic, as the Pope stated in his April 8 general audience. He contemplated the entry of Jesus on Palm Sunday into Jerusalem, meek and humble, and the subsequent rejection of those who thought: "The Messiah is not He, for God is strong, God is invincible."

This logic contrasts with another that appears at the end of the Passion narrative. At the death of Jesus, the Roman centurion, who was not a believer - not a Jew, but a pagan - after seeing him suffer on the cross and hearing that he had forgiven everyone, that is, after having felt his love without measure, confesses: "Truly this man was the Son of God." (Mk 15:39). It is the opposite logic, the logic of faith, which recognizes Jesus as the true God.

What is it -Francisco wondered-? the real He came to meet us in Jesus, and revealed himself to us fully, just as he is, at the Cross. "There - on the cross - we learn the features of God's face. Let us not forget, brothers and sisters, that the cross is the chair of God.". For this reason, in order to free ourselves from prejudices about God, the Pope invited us first of all to look at the Crucifix

Second, he encouraged us to take the Gospelto see how Jesus acts before those who want to make Him an earthly Messiah: He avoids being made king, He hides, He is mute, He does not want to be misunderstood, He is taken for "a false god, a worldly god who puts on a show and imposes himself by force."And how does he show his true identity? The answer is: in his self-giving for us on the Cross. That is why the centurion acknowledges: "Truly he was the Son of God.".

The conclusion is clear: "It is seen that God is omnipotent in love, and not otherwise.". Such is God, his strength is none other than that of love. His power is different from that of this world. If already among us love is capable of giving our life for others - as we see these days when we see "the saints next door"-. God's love is capable of giving us a Life that surpasses death. 

Thus, the Easter that follows Holy Week tells us that "God can turn everything into good.". And this is not a mirage, but the truth. Although our anguished questions about evil do not suddenly disappear, Christ's resurrection teaches us, first, that God has changed history and conquered evil and death: "From the open heart of the Crucified One, the love of God comes to each one of us."

The resurrection of Jesus also teaches us how we can act: "We can change our stories by drawing closer to Him, by welcoming the salvation He offers us.". For this reason, Francis proposes for these days of Holy Week and Easter, and always: "Let us open our whole heart to him in prayer [...]: with the Crucifix and with the Gospel. Do not forget: Crucifix and Gospel.". In this way we will understand that God does not abandon us, that we are not alone, but that we are loved, because the Lord never forgets us.

From there we understand, as the Pope said in an interview with Austen Ivereigh (published in ABC on the same day as the general audience, April 8), that now is the time to work in whatever way we can for others. It is not a time to lower our arms, but to serve with creativity. 

Now - he continued - is the time to grow in the experience and reflection that can lead us to improve our care for the most vulnerable, to promote an economy that rethinks priorities, to an ecological conversion that revises our way of life, to reject the utilitarian throwaway culture, to rediscover that true progress can only be achieved through memory, conversion and contemplation, relying on the dreams of the elderly and the prophecies - the testimonies and commitments - of the young. 

Shortly afterwards, during the Easter Vigil - the celebration of the night in which Christ rose from the dead - Francis said that this is a night in which we have conquered "the right to hope". Not to a merely human hope that "all will be well": "It's not mere optimism, it's not a pat on the back or words of circumstantial encouragement."; but "a new, living hope that comes from God."capable of to bring life out of the grave.

This allows us to hope, he concluded, for an end to death and wars: "Let there be an end to the production and trade of arms, because we need bread and not guns. Let there be an end to abortions, which kill innocent life. May the hearts of those who have be opened, to fill the empty hands of those who lack the necessities."

State of alarm and religious freedom

The state of alarm decree cannot suspend the fundamental right to religious freedom, if it can limit some aspects of its exercise.

April 28, 2020-Reading time: 2 minutes

The state of alarm decreed by the government has prompted legal experts to reflect on this extraordinary situation. of jurists on this extraordinary situation. Among these reflections Professor Manuel Aragón Reyes, who, in a national newspaper, states that a national newspaper, affirms that a "exorbitant use of the state of alarm". by the government. For this former judge of the Constitutional Court, the state of alarm does not allow the generalized suspension of the right to freedom of movement. the generalized suspension of the right to freedom of movement, this kind of "house arrest" indiscriminate. The protection of public health must be balanced balance with freedom of movement, not override it: this is why citizens have been allowed to go to supermarkets to that citizens have been allowed to go to supermarkets for groceries, to hospitals for medical to supermarkets for supplies, to hospitals for medical care, or to essential jobs to essential jobs to ensure the functioning of basic services.

Perhaps with this balance in mind, the royal decree of the state of alarm makes religious ceremonies conditional on the adoption of measures to avoid crowds by guaranteeing a distance of at least one meter between attendees. Thus, the fundamental right of religious freedom is not suspended, but limited.

That is why, when these past days news of the police suspension of Catholic religious ceremonies in Granada and San Fernando de Henares (ceremonies in which the required measures were respected), it is logical to conclude that we are facing serious juridical irregularities. But also these events suggest that we are facing a great opportunity to remind our secularized society that, apart from the material goods of the supermarket or medicines, the soul claims God. Especially now. We Christians need the Eucharist like bread or water. Those 49 martyrs of Abitina, referred to by Benedict XVI at Corpus Christi in 2005, said it very clearly before the Roman authority: "Sine dominico non possumus".. Without the Eucharist, we cannot live. May normality return soon so that we can once again experience the greatness of the treasure of the Eucharist!

Photo Gallery

Caritas Volunteers in Vallecas

Caritas volunteers from the parish of San Juan de Dios, in Vallecas (Madrid) have prepared meals for the growing number of people in need as a result of the coronavirus pandemic.

Juan Portela-April 25, 2020-Reading time: < 1 minute
Newsroom

Irene Kyamummi. Rural health in Uganda

Ugandan physician Irene Kyamummi, who specializes in anesthesia and intensive care, was attracted to "saving lives" as a child because of the high infant mortality rate. Now she has just received the Harambee 2020 award.

Rafael Miner-April 8, 2020-Reading time: 3 minutes

Dr. Irene Kyamummi (Kampala, Uganda, 1983) is the fourth of eight siblings. She belongs to the Baganda tribe which, with three million people, is the largest ethnic group in Uganda, in sub-Saharan Africa. Since she was a child she wanted to become a doctor, "It was not a spur-of-the-moment decision, but a lifelong one. I always wanted to be a doctor. I wanted to help the sick, and I was attracted to the white coat of the doctors. We are Africans, we love our land, and we want our children to be able to live and serve." explains. 

Several factors played a role in his decision. His parents, elementary school teachers, encouraged their children to follow their dreams, even if they lacked the means to make them come true. "My parents supported my sister Sanyu, a year older than me, and me; they were happy that we wanted to study medicine." points to Word.

Another factor was the health outlook, which was very close. Irene and her family saw many children dying or suffering from severe malnutrition. In Uganda, according to CIA World FactbookThe infant mortality rate recorded in 2019 is 55 babies under one year of age per 1,000 births, a percentage that compares with that of Spain -three deaths per 1,000 births-, "it is overwhelmingThe Ugandan doctor points out, "because "increases in rural and poorer areas". 

The fact is even more significantbecause half of the population in Uganda are children, some 23 million. In addition, we are concerned about other data, which are even more relevant in rural areas: 3 out of 10 children under 5 years of age suffer from malnutrition. And two million children are stunted".

Colleagues leaving

"In 2008, I started working at Mulago Hospital, the largest public hospital in the country, with 1,500 beds, and between 80 and 100 births a day. The Kianda Foundation asked me to go to Kenya to lead the Child Health Project. (CHEP) Kimlea, which meant leaving an established job, but I was attracted by the idea of putting everything I knew to work for children. "I wasn't getting close to the Nobel Prize, but I was getting close to children who needed a doctor." says the doctor, explaining that "A third of my colleagues are out. They are looking for more money, for a better life. Of the doctors who make it, many of them leave. 

"There in Kenya, on the outskirts of Nairobi, the CHEP project was born, I treated children who are sick and don't know they are sick. Children who belong to families who don't know when to go to the doctor. Some were suffering from malnutrition, or diseases that can easily be cured in a clinic. In a very short time, I got into the project and wanted to reach more and more children." In a few years, they have cared for more than 3,000 children. There, too, Dr. Irene Kyamummi made a decision that had been germinating for a long time: to treat and cure Ugandan children: "to push the same project in Uganda, because I feel the urgent need to bring healthcare closer to the population, to give families a culture of healthcare. I think the outlook is exciting".

Now, Dr. Kyamummi has just visited Spain to receive the Harambee 2020 Award for the Promotion and Equality of African Women for her CHEP project, sponsored by René Furterer Laboratories, to provide healthcare to the most vulnerable children in Uganda. 

As you can imagine, Irene Kyamummi is asking for help for the construction of a dispensary in Kampala, which "It allows us to centralize the work and facilitate care. With only 50 euros, a child can receive medical care for 10 years. We need 25,000 euros for the first phase of this dispensary".

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Spain

"Euthanasia law": let's be very careful not to get confused

Dr. Tomás Chivato discusses the euthanasia law initiated in Spain from different perspectives, showing the medical, cultural, social and moral consequences of its eventual approval.

Tomás Chivato Pérez-April 8, 2020-Reading time: 5 minutes

We are immersed in an unprecedented health crisis worldwide due to the pandemic caused by the Covid19 virus. This health crisis will be overcome as humanity has successfully overcome other pandemics. We will suffer an economic and social crisis following the health crisis and we do not yet know its scope and depth, but humanity has overcome economic and social crises of the size of the World Wars of the 20th century. The crisis of values are more silent and invisible, but with longer-lasting and not always recoverable effects, such as those described in health, economic and social crises.

The Congress of Deputies has recently discussed and approved the initiation of the processing of the so-called "Euthanasia Law" to ensure or regulate the right to a "dignified death". The debate in Spanish society has been reopened. It is not just any new topic of debate, it is undoubtedly a crucial issue. 

Let us briefly review some scientific, legal, historical, ethical and moral aspects related to euthanasia.

Dignified life, more than "dignified death".

Dignity is intrinsic to every human being and the perception that sick people have of their dignity depends to a large extent on how they are treated. It is preferable to speak of dignified life and not a dignified death. If a person feels that he or she is a burden or that he or she is useless, he or she may feel that his or her life has no meaning. On the contrary, when someone feels loved, appreciated and accompanied, he or she does not feel "unworthy".

Let us recall article 15 of the first section of our Constitution: "Everyone has the right to life and to physical and moral integrity, without under any circumstances being subjected to torture or to inhuman or degrading treatment or punishment.". It therefore seems clear that the current legislation protects us, or at least should protect us.

The reopened debate is not a new debate since the times of Hippocrates (450 B.C.) the mission of physicians has been to defend and care for life from its origin to its end as reflected in the Hippocratic Oath: "I will apply my treatments for the benefit of the sick, according to my ability and good judgment, and I will refrain from doing them harm or injustice. To no one, even if he should ask me, will I give a poison, nor will I suggest to anyone to take it. Likewise, I will never provide any woman with an abortifacient pessary.". It is obvious that the physician is called upon to protect life from the beginning to the end of life.

Human medicine

We physicians are aware that we cannot always cure, we relieve a lot, we always console and nowadays we must also accompany in many cases. It is clear that we know when the end of life is approaching and it is precisely in those moments when the most human facet of the physician must come to the surface. Obviously, we must not fall into the so-called therapeutic "incarceration" and we must attend to the principle of patient autonomy, without forgetting the other ethical principles of doing good and doing no harm. It has taken us 25 centuries of history to reach 2020 and of course Greek philosophy, Roman law and Christian humanism are the pillars of this Europe whose foundations should not be shaken.

The codes of ethics and the principles of medical ethics are very clear. The World Medical Association has reiterated its firm opposition to physician-assisted suicide and euthanasia, since "constitutes an unethical practice of medicine.".

Sliding slope

A clear danger observed is that of the "sliding slope" observed in the Netherlands. Euthanasia was first decriminalized for the treatment of incurable diseases, then the use of euthanasia was authorized for chronic diseases with intractable pain, it evolved to patients with mental illnesses and, recently, authorization is being considered for healthy persons over 70 years of age who request it, even if none of the requirements previously contemplated are met. 

In addition, euthanasia is sometimes not requested by the patient, with the obvious conflicts of interest that may arise. Theoretically, the law is a guarantor, but in practice variations or deviations may occur.

Despite the Dutch legislation in force since 2001 there are already doctors who supported legalization and now regret it and warn us. Professor Theo Boer, of the University of Utrecht, describes euthanasia as the "homicide of a person"speaks of a Netherlands "in which charity has disappeared" and of a "law that has effects on the whole of society", explaining why their opponents were right "when they said that the Netherlands could find itself on a dangerous inclined plane."The so-called sliding slope described above.

Another interesting case is that of Dr. Berna van Baarsen, a specialist in medical ethics, who has resigned from one of the five regional evaluation committees in the Netherlands set up to oversee the provision of euthanasia. She could not support a major change in the interpretation of her country's euthanasia law to support the administration of lethal injections to an increasing number of dementia patients.

Risk of commoditization

One obvious risk is the commodification of deathbecoming a "consumer product". In the Netherlands, it is already possible to request home treatment. The approximate cost is about 3,000 euros. No comments.

Pope Francis has just sent a message to professionals on the XVIII World Day of the Sick: "Dear health care providers, every diagnostic, preventive, therapeutic, research, treatment or rehabilitation intervention is aimed at the sick personwhere the noun 'person' always comes before the adjective 'sick'. Therefore, let your action constantly keep in mind the dignity and life of the person, without giving in to acts that lead to euthanasia, assisted suicide or ending life, even when the state of the disease is irreversible".

Healing and care

We are in the times of evidence-based medicine. Efficacy, effectiveness and efficiency have been incorporated into the routine of daily practice. Now, more than ever, it is important to affectivity-based medicine, the patient must be at the center of our activity from the moment of pregnancy, birth, through childhood, youth, maturity and finally reaching old age.

Clinical experience sufficiently demonstrates that, for situations of unbearable suffering, the solution is not euthanasia, but adequate, humane and professional care, and this is the aim of the palliative care. The problem is that, according to the Atlas of Palliative Care in EuropeIn Spain we are at the bottom of Europe in terms of human and professional resources as far as palliative medicine is concerned.

A growing social situation is that of the loneliness of chronically ill elderly people who are also residents of depersonalized cities. It might occur to someone that their life is not worth living.

Healing and care must be the two sides of the same scientific and human coin of good physicians who are also good doctors. A movement is underway to re-humanize the doctor-patient relationship that allows us to be optimistic. 

In the future we will be judged by the generations to come. Let us recall this text attributed to Martin Niemöller concerning what happened in Nazi Germany in the last century: "First they came for the communists and I said nothing because I was not a communist, then they came for the Jews and I said nothing because I was not a Jew, then they came for the trade unionists and I said nothing because I was not a trade unionist, Then they came for the Catholics and I said nothing because I was a Protestant, then they came for me but, by then, there was no one left to say anything." We could apply it to this euthanasia debate.

The authorTomás Chivato Pérez

Dean and Professor of Ethics and Health Care Communication, Faculty of Medicine, CEU San Pablo University.

TribuneJuan Ignacio Arrieta

Professor Javier Hervada, teacher of jurists of the Church

The prestigious canonist Javier Hervada, considered by many a "master", passed away at the beginning of March. He was born in Barcelona in 1934. The author had a close relationship with Hervada, both professionally and personally.

April 7, 2020-Reading time: 3 minutes

On November 26, 2002, at the request of the Faculty of Canon Law, the Pontifical University of the Holy Cross conferred on Javier Hervada an honorary doctorate. It was a formal academic expression, appreciated by the eminent university man that Hervada always was, of the gratitude of all of us who in 1984 began the adventure of that new Roman Faculty, for his enthusiastic encouragement of the initiatives that had arisen here and for the personal dedication that he had given to each of us in the almost two previous lustrums.

As had happened with Pedro Lombardía, until his death in 1986, what began as the Roman Section of the School of Canon Law of the University of Navarra found in Javier Hervada the sure support where to unload youth and consolidate security, method and objectives. The good university work of Lombardía and Hervada, widely recognized, paved the way for the development of the new Faculty and what they sowed here undoubtedly represents one of the main contributions of this institution to Roman canon law: making law from the theological reality of the Church - strongly renewed with the Second Vatican Council - using the juridical instruments that canon science developed over the centuries.

For twenty years Javier Hervada was among the visiting professors of the Faculty of Canon Law, with regular courses, seminars for professors and the direction of many research works. He participated in our Congresses, published monographs in several collections of the Faculty, and the journal Ius Ecclesiae -which in part owes its name to him- hosted during those years several of his best works. In Rome he spent, at times, prolonged periods of two or three weeks each year, residing in the present Domus Paolo VI, adjacent to the headquarters of the University in the Palazzo dell'Apollinare, or in one of the professors' residences. But the main fruit of his Roman sojourns always remained in the individual conversations with the then young professors of the Faculty, while savoring a coffee in Sant'Eustachio or strolling through the nearby Piazza Navona.

Javier Hervada devoted his best energies to train canonists or, as he rightly said, jurists of the Church. To his disciples he offered friendship and affection, always with exquisite respect for freedom and autonomy, which, not infrequently, initially withdrew him from expressing critical points of view, until he was strongly requested to express his opinion, which he then did with extreme delicacy. This was normal, because on exceptional occasions, when central aspects of Church law came into play in public congressional debates, he also knew how to express his critical observations with liveliness, as happened with his friend Eugenio Corecco, then professor at Fribourg in Switzerland, during the memorable Congress that the Consociatio held in Pamplona in 1976.

Hervada was a friend who made the professional successes of others his own and enjoyed listening to the novel aspects and research results of others, which he frequently enriched with contributions from his broad cultural background or with observations of an exceptionally clear legal logic. Even in the last years of his life, when in his physical limitations, Javier was more withdrawn, his disciples had developed an "art" of knowing how to "provoke" his canonistic vein, always obtaining clear-sighted syntheses, often unpublished, that shed new light on how to confront new criticisms of the juridical life of the Church. Probably one of his last trips abroad took place on the occasion of the brief course he gave in 2006 in Venice to the students of the St. Pius X Institute of Canon Law of the Studium Generalem Marcianum, then affiliated to the Faculty of the Pontifical University of the Holy Cross.

There he resided for a few days in the apartment in Piazza dei Leoncini that Patriarch Scola had given to Arturo Cattaneo and me, enjoying Venice and, above all, the intellectual fruits he had sown throughout his life.

Javier Hervada's activity was always built on an exemplary fidelity to his Christian vocation in Opus Dei and on a sincere piety to the Mother of God, the Church and the Pope. As a long-standing disciple of his, and also a friend, I was always moved, after my episcopal ordination, by the simple devotion with which, when he welcomed me into his home, he would come forward to kiss the episcopal ring, moved by what for him was the reason for his existence.

We will miss you very much, Javier, but apart from our prayers, you remain in our hearts and in the way of working that you have taught us.

The authorJuan Ignacio Arrieta

Secretary of the Pontifical Council for Legislative Texts

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Twentieth Century Theology

John Paul II, in memoriam. Surprise in the election

After a very brief John Paul I, serene, simple and jovial, but aware of the seriousness of the problems and lacking in health, came John Paul II, healthy and athletic, with good humor and poise, great faith and a piety that came naturally to him. 

Juan Luis Lorda-April 7, 2020-Reading time: 7 minutes

The feeling that everything in the Church had to go down was the first thing that broke that sentence of the inaugural speech of the Pontificate: "Do not be afraid, open the doors to Christ." (22-X-1978). The call was not widely noticed or understood at the time, but it proved to be a turning point in the downward trend of the post-conciliar era and opened a horizon of hope and youth, which would develop over the next 26 years of the pontificate. The phrase was to become the motto of the pontificate, as the hymn underlines Non abbiate paura, that Marco Frisina composed for the beatification.

With these words, somewhat solemn and poetic, as he liked, John Paul II addressed, first of all, the political and economic systems, especially the Marxist societies, but also the liberal ones, to ask them to accept the message of Christ. It was the program of the pontificate: not to be afraid to propose the salvation of Christ, the Gospel, to all men. To be clear about its value and, therefore, about the mission of the Church, its strength and its justification in the modern world. It was also the justification of his own mission in the world, that of the Pope, who is not just a venerable remnant of past eras that attracts tourists to Rome, like the Vatican Museums or the Roman Forum. John Paul II felt that he was the depositary of a mission, that of the Church with its message for all peoples, and with the renewal and urgency that the Second Vatican Council had given him. He was accompanied by a conviction and health that underlined his proposal. Later, he lost his health, but he did not lose his conviction.

John Paul II was elected Pope on October 15, 1978, at the age of 58. He was in his prime, strong, sympathetic and determined. He came from a Poland that was then very separated from the rest of Europe by the Iron Curtain, and under a clear and severe communist domination. Perhaps that is why he was not on the list of "papables". I remember that, when Cardinal Felici pronounced his name in St. Peter's Square, no one knew who he was and his photo was not in the newspapers. Moreover, since he tried to pronounce Wojtyła with a Polish accent, with the barred "l" being a "u", the name could not be recognized in the lists. Next to me, someone commented that it must be Swahili and searched through the African cardinals. The election was a total surprise and every subsequent step a new surprise: the gestures, the themes, the style, the proposals. In almost 26 years he did not stop and did not let it stop. 

Who was

Although he was not among the favorites, he was known to the cardinal electors and some had taken notice of him. He had shone at the recent synod on evangelization and catechesis. He had helped to draft the encyclical Humanae vitaeHe had preached the Spiritual Exercises to Pope Paul VI (1968), and had defended it in various conferences around the world. And he had preached the Spiritual Exercises to Paul VI shortly before (1975). There is talk of the promotion made to him by the then Cardinal of Vienna, Franz König.

He certainly had an interesting profile. He had participated in the making of Gaudium et spes of the Second Vatican Council (1962-1964), despite being one of the youngest bishops. He had a strong intellectual formation and inclination, being a professor of ethics in Lublin, and having promoted several magazines of Christian and personalist thought. But he was also a pastor in a difficult situation and had promoted the pastoral care of Krakow, in the midst of a communist regime. Those in the know knew of his intervention in difficult issues of the Church in Rome. He knew how to move in public. He was not shy at all. Moreover, he had natural gifts of sympathy, decisiveness and capacity for dialogue. He had an amazing capacity for languages. He could converse in French, English, German, Spanish and Italian, in addition to his native Polish. And he loved it. 

A long and intense pontificate

From the beginning, it was a surprise in terms of style and initiatives. The style came from within him. Popes change their name to express the new status they acquire. Karol Wojtyla changed his name, but he assumed his mission, without ceasing to be himself. On the contrary, he was sure - he wrote it - that he had been chosen to develop what was inside him. What pope would have dared to write such personal books about his life and thought as: Crossing the threshold of hope; Gift and mystery; Get up, let's go; y Memory and identityin addition to the poems? 

These were not personal occurrences. He had had to live in his flesh many crossroads of the Church in history. He had had to live under the totalitarian Nazi and communist regimes, he had had to explain to young people the morals of the Church, especially sexual morality, and he had had to seek paths of personal conscience in his university teaching of ethics and morals. In addition, he had had to defend Humanae vitaeThe idea of sexuality and the human being, a Christian anthropology, was implied in a way that implied a Christian anthropology. 

His poise, based on strong convictions and faith experiences, proved immensely valuable at a time of uncertainty. He entered into all the difficult questions, one after the other, with a patience and tenacity that was truly astonishing and characteristic of his character. And, at the same time, with a characteristic ease. He was not a tense man. He gave himself time to study and have matters studied and he liked to discuss them. This could delay them, but they came to port one after the other. One need only think of the Catechism of the Catholic Church. When it was proposed, many thought it was an impossible task.

He was not afraid of thorny issues. He faced many of them, well aware of his mission. He brought together bishops from countries going through difficult times or congregations in trouble. He intervened in major international issues and multiplied the Vatican's diplomatic activity on behalf of peace and human rights. This, in parallel with a great number of doctrinal initiatives, constant travels and visits to the parishes of Rome and the Italian dioceses. Because he was also Bishop of Rome and Primate of Italy.

He was a clear protagonist in the dissolution of communism in Eastern Europe. That was as miraculous as the fall of the walls of Jericho, although it also involved a conscious and intense diplomatic activity and a determined and explicit moral support to his fellow countrymen in the union. Solidarity. A support that was not emotional and opportunistic, but based on the principles of social justice and human dignity. And it earned him an attack that clearly made him a sharer of the cross.

He proclaimed again and again the moral principles and their practical applications (defense of life and family, social doctrine, prohibition of war), whether or not they were politically correct. He resolutely opposed the Gulf War. He stood up to the Sandinista and Castro regimes, and channeled liberation theology. He had the Galileo case thoroughly investigated. To prepare for the change of millennium, he wanted to purify the historical memory and asked forgiveness for the failures of the Church and the sins of Christians. He wanted greater transparency in Vatican affairs. From the beginning, he promoted ecumenical dialogue with Protestants and Orthodox. And he made unprecedented gestures with the Jews, whom he sincerely appreciated, and also with the representatives of other religions, whom he gathered to pray together. 

A style and a conscience

As much as his mood, his poise was striking. Any conscientious authority feels the weight of his office. For this reason, he also needs to keep his distance. John Paul II never rested from his office. He always wore it. He exercised it day in and day out, in front of the whole world. He regularly had guests at his morning Mass and at his table, breakfast, lunch and dinner, as well as multiple audiences. He constantly sought to meet people and often skipped protocol, quite naturally. He was not a curial man and was not attracted to paperwork. This he entrusted to his subordinates. And there, perhaps, some things escaped him.

He was convinced that his mission was to transmit the Gospel as what it is, a personal testimony, and that he had to do it united to the whole Church. Hence, the importance of the trips and convocations, which, at the beginning, seemed an anecdote and, nevertheless, constitute one of the keys of the pontificate. He gathered millions of people to pray, to listen to the Gospel or to celebrate the Eucharist. Some rallies were the largest ever recorded in human history. But more importantly, this was a privileged exercise of his papal ministry and produced a visible impact of unity and renewal throughout the Church at a difficult time.

The principle that the Eucharist builds the Church was fulfilled before all eyes. After so many divisions and uncertainties, the Church gathered on all continents around the successor of Peter to manifest her faith, celebrate the mystery of Christ and increase her unity in charity. Many bishops and priests regained hope, joy and the desire to work. The testimonies are innumerable, in addition to arousing a wave of priestly vocations. 

A man of faith

He gave a constant and natural witness of piety and faith. Everyone saw him speak with faith in the doctrine of the Church, with faith also in the documents of the Council, in which he saw the path of the Church that he had to follow. He had a doctrine that had matured in depth, with his intellectual mind concerned, since he was a university professor, to establish an evangelizing dialogue with the modern world. He also had pastoral experience and a clear concern for young people and their concerns. From there he conscientiously developed the Christian matrimonial and social doctrine. And the relationship between faith and reason.

He was seen praying continuously, year after year. This was especially true for those who lived close to him in the different stages of his life, who left a unanimous testimony and countless anecdotes. When so many times they saw him in the chapel during the nights of those exhausting journeys. First of all, Pope John Paul II governed the Church by praying. He was not a manager of ecclesiastical affairs. He did not seek efficiency in the office, but in the chapel. He was seen celebrating the Eucharist with intensity and concentration in Rome, in private and in public. He was seen by millions of believers in his travels and on television. Especially in his joyful encounters with hundreds of thousands of young people from all over the world.

He was also seen to go personally, with his characteristic poise and awareness of faith, to international forums and also to dialogue with the great authorities of the world, to propose the faith of Jesus Christ, with the conviction that it is a savior for all men and all cultures. He was seen to oppose all wars and all violence, and to defend human life from beginning to end, and human dignity in all circumstances. All this has been history, and it was made in the sight of all.

He left a remarkable amount of documents, covering all aspects of the life of the Church. He left a Catechism, which is a milestone in its history. And the renewed Code of Canon Law. He left many luminous personal writings. And, above all, the personal imprint of a man of faith and prayer. And he fulfilled the mission that he himself believed he had assumed, with his providential conscience, to enter with the Church into the third millennium, "crossing the threshold of hope".

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Scripture

"He loved them to the end" (Jn 13:1).

Josep Boira-April 7, 2020-Reading time: 5 minutes

The first verse of the 13th chapter of the Gospel of John forms a solemn portico that introduces us to the mystery of the passion, death and resurrection of Jesus, or, in the case of the fourth Gospel, to the mystery of his glorification: "Before the feast of the Passover, Jesus, knowing that his hour had come to pass from this world to the Father, having loved his own who were in the world, loved them to the end.".

Love

The evangelist emphasizes the love of Jesus for his own: he has loved them up to this point, and now he is about to "complete" this love. Following the usual division of the fourth Gospel into two parts (said summarily: "book of signs," chapters 1-12; and "book of glory," chapters 13-21), the verb "to love" (ἀγαπάω), which appears few times in the first part, is very abundant in the second. With this word, the evangelist wants to express the relationship between the Son and the Father, that of the Son with respect to his disciples and that of the disciples among themselves. 

But the scarce use of that verb in the first part is compensated for in this first verse, since the past participle "having loved", which summarizes the manifestation of Jesus to the world as Messiah by means of his signs and words (chapters 1-12). That love will have a continuity in a maximum culmination, because now, "Jesus knowing that his hour had come to pass from this world to the Father."Jesus will give his own life for his own. 

The totality

The expression "to the extreme" (εἰς τέλος) could be interpreted in two senses: one rather temporal-quantitative, "to the end." Thus it is said, for example, of Moses, when he finished writing the law "to the end" (ἕως εἰς τέλος, Dt 31:24), and another rather qualitative, "absolutely, altogether." It is possible that the evangelist wants to express both senses, which in fact complement or almost identify each other. On the one hand, the temporal fact of loving to the end is expressing that this surrender is voluntary, according to what Jesus says in the discourse of the "Good Shepherd." "For this reason the Father loves me, because I lay down my life so that I may take it back. No one takes it from me, but I lay it down of my own free will." (Jn 10:17). This union of Jesus to the will of his Father in heaven is often indicated in the Gospel by the expression that things are to come to pass "according to the Scriptures"

For example, while Jesus was with his disciples in Gethsemane, when they attacked the servant of the high priest, Jesus said: "Sheathe the sword: for all they that draw the sword shall die by the sword: thinkest thou that I cannot go to my Father? he would send me at once more than twelve legions of angels: how then shall the scriptures be fulfilled, which say that this must come to pass?" (Mt 26:51-54). Jesus' response to Peter in the fourth Gospel is along the same lines: "Put the sword in the scabbard. The cup my Father has given me, shall I not drink it?" (Jn 18:11).

Obedience and love merge, in such a way that the term τέλος acquires a maximum value in the heart of Jesus, because when that love reaches the end, in reality it is that it has reached perfection, the perfect ending. That end is death on the Cross, when Jesus says: "It is fulfilled." (τετέλεσται, verb of the same root as τέλος, Jn 21:30). It is the mode of "passing from this world to the Father", through the supreme love manifested in the gift of self unto death on the Cross.

The washing of the feet and the Eucharist

John does not recount the institution of the Eucharist (the four accounts are in the First Letter to the Corinthians and in the three synoptic Gospels) but the context in which chapters 13 to 17 take place is that of the Last Supper: so it is said in 13:2: "They were having dinner." Therefore, the expression "he loved them to the end" should also be understood in a liturgical-Eucharistic context. In fact, if we remove the subordinate sentences that are interspersed in the verse, the phrase remains as clear as that: "Before the feast of the Passover [...] he loved them to the end." The institution of the Eucharist will be "before" Easter, before the immolation of the lambs, it will be an "anticipation" of Christ's self-giving on the Cross. 

Moreover, the account of the washing of the feet (13:4-12) is introduced by another solemn affirmation that expresses the culmination of the relationship of love and union of wills between Jesus and the Father: "Jesus, knowing that the Father had placed everything in his hands, that he came from God and returned to God, rises from the table, takes off his robe..." (13, 3-4). The union between the Son and the Father gives way to a material gesture. It is a sign that this gesture has a strong meaning: it is an expression of that love to the extreme, a love that purifies, that makes the one who receives it clean ("ye are clean", Jn 13:10) and which is sacramentally anticipated in the Eucharist that Jesus institutes at that supper. There is a new purity, superior to the merely ritual and external. 

Teaching in the synagogue of Capernaum, Jesus will say: "He who eats my flesh and drinks my blood dwells in me and I in him." (Jn 6:56). Thus, in the words of Joseph Ratzinger in Jesus of NazarethJesus, "who is God and Man at the same time, makes us capable of God. What is essential is to be in his Body, to be penetrated by his presence". The ancient sacrifices looked to the future, they were sacramentum futuri. With the paschal mystery, sacramentally anticipated in the Eucharist, the hour of newness has arrived, and it could be said that "love to the extreme" has arrived. For this reason, St. John Paul II can say in his encyclical Ecclesia de Eucharistia: "A great mystery, a mystery of mercy, what more could Jesus do for us? Truly, in the Eucharist he shows us a love that goes 'to the end' (Jn 13:1), a love that knows no measure." (n. 11). And this love will be the model of conduct for the existence of the disciples: "You also ought to wash one another's feet: I have set you an example..." (Jn 13:14-15), so that the Christian, in some way, must be bread for others.

This relationship between "love to the end" and the Eucharist reveals another meaning of this expression: "forever" or "continually. The Eucharist is the love of Jesus for his own forever, without any solution of continuity, manifested in the celebration of the Eucharistic sacrament, which makes present the sacrifice of Jesus on the Cross, and in his real presence in the tabernacles under the Eucharistic species. This sense also appears in the Old Testament, for example, in the testament of David to his son Solomon, in which he tells him that if he forsakes the Lord, the Lord will forsake him. "forever." (εἰς τέλος, 1Chr 28:9; cf. also Est 3:13g).

Conclusion

The love of Jesus is unconditional. For those "his own" who did not receive him, Jesus gives his life by coming to his house in the flesh (cf. Jn 1:11,14), by manifesting himself in signs and words (ch. 1-12) and then in a total and definitive way with the giving of his life on the Cross and with his sacramental presence among us, also giving an example of conduct: the disciple must maintain an attitude of selfless service to his brother, making himself bread for others.

The authorJosep Boira

Professor of Sacred Scripture

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ColumnistsXiskya Valladares

Love in times of coronavirus

April 7, 2020-Reading time: 2 minutes

Suddenly and urgently, telecommuting and online classes have to be normalized. Almost the entire planet stops and we all go into forced confinement. Those who have criticized digitalization so much are even having to attend mass for streamingWhat sense can we make of all this? What is the Lord saying to us in these situations?  

Pope John Paul II, who knew physical and moral suffering at close quarters, said: "In the program of the kingdom of God, suffering is present in the world to provoke love, to give birth to works of love for one's neighbor." (Salvifici Doloris, 30). Perhaps the coronavirus comes to remind us that only love gives meaning to our lives. The love of God that accompanies us, the fraternal love that renews itself. 

We become aware that we decide and act out of love. We stay at home so as not to infect or become infected. We continue to connect in another way because we see the importance of taking care of our bonds. We offer ourselves to care for the most vulnerable; we continue to pray at home; we realize that what we considered normal until a few days ago, has much more value than we gave it: the Eucharist, a kiss or a hug, meeting with friends or colleagues, going for a walk, playing sports outdoors, laughing with co-workers, etc. Love becomes the center and the driving force. 

And we will surely return on the day of the reunion more serene, more mature, more joyful. Because the experience of living as a family enriches the soul, to be able to live calmly the time allows us to reflect, to discover that only together we can overcome the virus helps us to renounce individualism, to relate to each other in the distance teaches us what is important in the relationship and to realize the co-responsibility of living in society makes us solidary.

The authorXiskya Valladares

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The challenge of reducing drug crops

The author analyzes illicit drug crops and the objective of curbing coca plantations in the United States and Colombia. He points out the need for measures that can close the supply of raw material or replace crops with rural reform.

April 7, 2020-Reading time: 2 minutes

With 212,000 hectares planted with coca last year, this illicit crop has stabilized in Colombia, according to information recently published by the White House on the behavior of illicit crops. Compared to 2018, when 208,000 hectares planted with coca were registered, the increase has been of 4,000 hectares. The report highlights that U.S. and Colombian counternarcotics efforts have shown results, since "coca cultivation levels finally stabilized in 2018 and 2019 for the first time since 2012." said Kirsten Madison, undersecretary of the U.S. Bureau of International Narcotics and Law Enforcement Affairs (INL). 

The Colombian Minister of Defense, Carlos Holmes Trujillo, specifies that these figures refer only to what has been registered up to May 2019, and do not take into account the efforts made by the authorities throughout the year. In his opinion, according to the Police measurement mechanism, in 2019 there was a reduction of about 21,000 hectares and the United Nations measurement is pending, which will be known in June of this year. "We are going to continue working. Spraying will be resumed, having suspended it was a very serious political mistake."said the head of the defense portfolio. The report also showed that potential cocaine production increased by 8 percent, reaching 951 tons in 2019, compared to 879 tons recorded in 2018.
These data can be explained by the maturity of extensive cultivation areas, which no longer yield only one harvest per year, but up to four harvests. This is compounded by the technology used by drug traffickers to increase the productivity of illegal crops. Closing the flow of raw material to the laboratories could have a major impact on productivity. In this sense, Camilo Gonzalez Posso, director of the Institute for Development and Peace Studies (Indepaz), adds that it is necessary to stop persisting "in the mistaken strategy of attacking the small grower without looking at the overall problem of health, macro-criminality, money laundering centers...". In his opinion, giving priority to the strategies agreed upon in the peace agreement for the voluntary substitution of illicit crops and a comprehensive rural reform are the best way to achieve this goal. "a better way". In any case, the challenge of reducing illicit crops and drug production is great, and the United States and Colombia agreed to reduce both coca cultivation and cocaine production by 50 percent by 2023. 

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Encounters between young and old. Connecting generations

How many young people today believe that the elderly have something meaningful to contribute to their lives? The problems are different now, the world is moving too fast... The project Connecting generationsThe project, which is part of the diocese of Orense, has helped young people discover the immense riches that the experiences of their elders can bring to their lives.

Arsenio Fernández de Mesa-April 4, 2020-Reading time: 5 minutes

The elderly are often regarded with respect but with a certain distance, as if they were a relic of times past that is back from the past and has nothing to say to today's society. Well, the project Connecting generationsof the Diocese of Orense and cofinanced by the Xunta de Galicia and the Friends of the Barrera Foundationseeks to encourage a series of encounters between adolescents and adults so that they can build bonds of relationship and affection based on experience. 

This initiative, which has just celebrated its third edition, offers students in the last years of ESO (Secondary Education) and Bachillerato the opportunity for social volunteering that enriches them as individuals. For the elderly, on the other hand, it gives them the opportunity to be listened to and valued by contributing the most valuable and precious thing they have, which is their own life experience. 

In these meetings the words are not carried away by the wind, because with the stories told, the young people are in charge of elaborating a book that gathers the biographical aspects of which they have been made participants. A book that for these adolescents overflows their sometimes narrow horizons and connects them with deep human values that enrich them.

Participants

The first task consists of selecting the students. In order to find the participants, a public contest is held, inviting schools to offer it to students in the 3rd and 4th years of ESO and 1st year of Bachillerato who are willing to spend a few days of social volunteering and who have certain literary skills. The group of seniors is also selected, ranging from immigrants to residents of a nursing home, as well as the grandparents of the students themselves. The intention of the project organizers is that in the next edition the protagonists will be elderly priests. 

In order for the activity to achieve the expected results, a limit is placed on participation, so that groups of between ten and twenty young people, and ten and twenty older ones, are managed. Once the selection has been made, the young people are trained in rigorous and well-prepared workshops, which include notions on social volunteering -teaching them to listen or to ask questions- and on literary aspects, such as explaining how to write a biography, the different perspectives to approach the story of a person's life, how to structure the different times or how they can involve themselves in the narration.

In the meetings with the elders, with a snack in between, special care is taken to ensure that everyone is comfortable and happy. The aim is not to make it a mechanical project, but to make it an unforgettable experience, an encounter that destroys any possible initial prejudices of the adolescents towards the elders and facilitates an openness for them to receive the values of which their predecessors are the depositaries. Once the workshops have been given and the first contacts have been made, a draw is made, FIFA-style, in which each young person is matched with an older person. From that point on, the days of meeting and writing up experiences begin. 

At the end, the original texts presented by the students are shaped, everything is collected in photographs and on film, and a book is published with all the biographies, the photographs of each of the biographers and biographers and even, sometimes, the illustrations made by the young people themselves. In the final act, in which the families of the young people and the elders are present, the result of the work is presented and the book is given to each one, including a moment to share some experiences.

Impacting examples

"Our goal is to put the exemplary intention at the center, as we seek to make it a path to follow, underlining and making visible the importance of counting on the elderly and valuing them."José Manuel Domínguez Prieto, the director of the Family Institute of the diocese of Orense. "The elderly are not an obstacle but a very rich source of culture and wisdom."he specifies. 

The experience of these three editions is that the elderly felt very honored and happy, while the young people experienced a strong emotional and personal impact. "It's exciting to see the sessions of meeting one another."says one of the project participants, "since young people are opened up to panoramas of life experiences, listening to the adventures from the lips of the protagonist himself, and for the elderly it produces a great emotion because they feel that they have many riches to contribute to today's society."

The success of Connecting Generations has caused the initiative to be replicated in the other dioceses of Galicia, seeking the creation of extraordinary bonds through quality encounters between human groups so far apart in age.

Concrete stories

Those who in one way or another are part of this project point out that the most beautiful and exciting are the concrete stories that happen thanks to these encounters. Stories that uncover an intimacy that was not even suspected. Stories that change lives or that, at least, make us think about what is essential and what is accessory. As an example, here is a reference to two beautiful stories of the enrichment that this type of deeper and more intimate contact with an older person can bring to a young person. 

One of these people was an immigrant, a university professor in Venezuela and someone very relevant in the field of culture, married with children. She had to go to Galicia absolutely alone and poor, already widowed, depending on Caritas and having in Venezuela, so far away, her life and her friendships, which cannot leave. In spite of this, she lives her situation happily, with a contagious joy thanks to her Christian faith. This joy in the midst of her precarious life situation shocked her interviewer. "For a young Spaniard, who lives with all the stability provided by an educational and health system, discovering the experience of having had everything and lost everything is something exciting and tremendous, which makes you think again".says Domínguez Prieto. The young man who was lucky enough to meet this old woman ended up crying his eyes out and was unable to write anything on the first day.

Another young man, a science high school student who was very reticent about these meetings, was able to enter into the intimacy of a pensioner who opened unsuspected horizons for him. He came at the invitation of the school, but with no particular enthusiasm. What he did not know is that the person he interviewed was until his retirement one of the world's leading authorities in nuclear physics, someone very simple but who set in motion important nuclear projects all over Europe. Now he is a humble retiree who takes care of his wife with Alzheimer's disease. When the young man discovered who this old man was, who, with such a worldwide authority, dedicated himself to taking care of his wife and found in this his happiness, he suffered a spectacular vocational impact that has conditioned him in a definitive way. 

The elderly have a lot to say to this society, although many times with our haste, our superficiality and our technological culture, we forget the beauty of meeting face to face with someone, without screens in between, who has something to tell us to enrich our lives. Initiatives such as Connecting generations show young people the extent to which sharing intimacy with people who have lived through so many experiences can be a great enrichment to their own lives.

The authorArsenio Fernández de Mesa

Pope's teachings

Conversion, compassion and trust

The health crisis unleashed in so many places by the coronavirus prompts us to reflect on some of Francis' teachings of the past weeks, and makes them resonate now in a singular way.

Ramiro Pellitero-April 3, 2020-Reading time: 5 minutes

We refer to his message for Lent, his message for the World Youth Day initially scheduled for early April in Rome; thirdly, his address to the Roman clergy on the occasion of Lent.

Call to conversion in a "special Lent".

The Pope's message was centered on a Pauline text: "In the name of Christ we ask you to be reconciled to God." (2 Cor 5:20). He invites us to look to the Crucified One in order to rediscover the Paschal MysteryThe basis for conversion: "Look into the open arms of Christ crucified, let yourself be saved again and again. And when you come to confess your sins, believe firmly in his mercy that frees you from guilt. Contemplate his blood so lovingly shed and let yourself be purified by it. Thus you will be reborn, again and again." (apostolic exhortation Christus vivit, n. 123).

This time of grace, which is always Lent, is this year strongly tinged by the circumstances - linked to the coronavirus pandemic - that surround us, which have led to the granting of profuse Indulgences (cfr. Decree of the Apostolic Penitentiary, 19-III-2020) by the Holy See. 

Much has already been written and will be written about the "lessons" we can draw from this difficult time, in which so many loved ones have left us and many others are seriously damaged or threatened in their lives, their families and their economies. 

This is why Francis' words, published months before he could foresee the situation in which we find ourselves, specifically on October 7, 2019, the same day that the Amazon Synod opened, become particularly dramatic and significant: "Placing the Paschal Mystery at the center of life means feeling compassion for the wounds of the crucified Christ present in the many innocent victims of wars, of abuses against the life of both the unborn and the elderly, of the many forms of violence, of environmental disasters, of the unjust distribution of the earth's goods, of human trafficking in all its forms and of the unbridled thirst for profit, which is a form of idolatry."

Perhaps this desire to accumulate - time and research will tell, but so will our conscience as Western consumers - is one of the factors triggering the problems we are experiencing. 

For great evils, great remedies, and the reaction of Christians all over the world is one of prayer and penance, huddled together with the Pope and the bishops. Anchored in faith, protected by Our Lady's mantle. Knowing that, even from all this, God can draw great good, counting on our prayer and conversion, our closeness to those who suffer and our work.

Experiencing compassion and always standing up for oneself

The Message for the XXXV World Youth Day 2020 The words of the Lord to the son of the widow of Nain: "Young man, to you I say, stand up!" (Lk 7:14). As a continuation of the synod on young people and in preparation for the great World Youth Day in Lisbon (2022), the Pope wants young people to wake up during these years and rise up to truly live with Christ. 

It is not a message of sweetness and appeasement. The Pope proposes to them to look, "seeing pain and death" around them. It does not refer only to what we are contemplating these days, but to the broad panorama of moral and spiritual, emotional and social death, which to a large extent affects young people themselves. Many are dead because they have lost hope, they live in superficiality or materialism, illusorily savoring their failures. Others have various reasons for suffering.

The Pope invites everyone to look directly, with attentive eyes, without putting their cell phones in front of them or hiding behind social networks. He invites them to tear down idols, to experience compassion for others (cf. Mt 25:35 ff.).

So many times you have to start by lifting yourself up. Not as a "psychological conditioning" as certain "self-help" advices, so fashionable (believe in yourself, in your positive energy!), pretend, as if they were "magic words" that should solve everything. Because for those who are "dead inside" these words do not work. To let oneself be lifted up by Christ really means a new life, a rebirth, a new creation, a resurrection. And that translates - as it happened with the son of the widow of Nain - into rebuilding our relationships with others. ("began to speak"): Lk 7:15).

Today there are many young people "in connection", but not so much "in communication". Many live in isolation, withdrawn into virtual worlds, without opening up to reality. And this - Francis warns - "it does not mean to despise technology, but to use it as a means, not as an end."

In short, it proposes: "'Arise' also means 'dream,' 'risk,' 'commit to change the world.'" To stand up means to be passionate about what is big, what is worthwhile. And great is "to become a witness for Christ and to lay down one's life for Him"..

The Pope concludes with what we could call million dollar question for young people: "What are your passions and your dreams?". He entrusts them to Mary, Mother of the Church: "For every one of her children who dies, the Church also dies, and for every child who rises again, she also rises again.".

Hope, trust in God, unity

"Bitterness in the life of the priest".was the theme of the Holy Father's address to the clergy of Rome (read by Cardinal De Donatis) on Thursday, February 27. While most priests are content with their lives and accept certain bitterness as part of life itself, Francis considers it interesting to reflect on the roots and solutions to these "bitternesses". This will make it easier to "look them in the face," touch our humanity and be able to better serve our mission. 

To help look at these roots, he divides them into three parts: in relation to the faith, to the bishops and to each other. 

In relation to faith, points out the need to distinguish between "expectations" and "hopes". The disciples of Emmaus (cf. Lk 24:21) were talking about their expectations, without realizing that "God is always greater" than our plans, and that his grace is the true protagonist of our lives (to inoculate us against all Pelagianism and Gnosticism). 

In our case," Francis points out, "perhaps we lack "dealing with God" and trust in Him, reminding us of ourselves: "God spoke to me and promised me on the day of ordination that mine will be a full life, with the fullness and taste of the Beatitudes." And for that it is necessary to listen not only to the history but also to accept - with the help of spiritual accompaniment - the realities of our life: "Things will be better not only because we change our superiors, or our mission, or our strategies, but because we will be comforted by the Word (of God)".

In relation to the bishopsOn the part of the bishop, the key is unity between the bishop and the priests. On the part of the bishop, in the exercise of authority as paternity, prudence, discernment and equity. In this way he will teach to believe, to hope and to love. 

In relation to othersFrancis promotes fraternity and loyalty, sharing while rejecting the spirit of caution and suspicion. Moreover, he points out, it requires a good management of solitude, necessary for contemplation, which is, around the Eucharist, the soul of the priestly ministry. But all this, without taking refuge in isolation; not isolating oneself from the grace of God (which leads to rationalism and sentimentalism) or from others: from history, from the "we" of God's holy and faithful people (which would lead to victimhood, the elixir of the devil), who expect us to be masters of the spirit, capable of pointing out wells of fresh water in the middle of the desert.

Latin America

Puerto Rico to have an Interdiocesan Major Seminary

The Congregation for the Clergy has approved a decree to erect the St. Mary of Divine Providence Interdiocesan Major Seminary, in response to a request made by several bishops of the Episcopal Conference of Puerto Rico. 

Alejandro Zubieta-April 3, 2020-Reading time: 5 minutes

Signed by Cardinal Beniamino Stella, Prefect of the Congregation, and by Archbishop Jorge Patrón Wong, Secretary for Seminaries, the decree praises the agreement between the bishops that "have joined forces in order to offer future priests a formation in line with the sound doctrine of the Catholic Church."

The document of the Congregation for the Clergy stresses that the seminary will serve to "to foster the human, spiritual, intellectual and pastoral formation that is required by the current cultural reality and in harmony with the Ratio fundamentalis institutionis sacerdotalis".

The announcement was made a little over a month ago by the archbishop of Ponce and president of the Puerto Rican Episcopal Conference, Archbishop Gonzalez Medina, who has stated the "great joy" what the realization of this project means for the bishops. "This is a longing that for many years we have treasured in our hearts and after a long process of reflection, consultation and prayer, we will begin as of August 15, 2020.".

The archbishop of Ponce pointed out that the new seminary "it will be the place where future shepherds will be trained". and invited all the Catholic faithful to remain in prayer so that Holy Mary, Mother of Divine Providence, Patroness of Puerto Rico, may be with them in their prayers for the salvation of the people of Puerto Rico. "favor with holy and abundant vocations".

The decree approves the request made by Bishop Rubén González Medina himself; Archbishop Roberto González Nieves, Archbishop of San Juan; Bishop Álvaro Corrada del Río, Bishop of Mayagüez; and Bishop Eusebio Ramos Morales, Bishop of Caguas and Apostolic Administrator of the Diocese of Fajardo-Humacao. 

The headquarters and organization of the future priests in Puerto Rico has a long history of dialogue due to particular circumstances and interests of the different dioceses. Undoubtedly, it is a project longed for since the erection of the first diocese. The recent decree of the Holy See is the result of the experience acquired along the way and of a maturity in communion that gives great hope for a great seminary.

Since the 18th century

The historical tour recalls that the idea of a seminary in San Juan Bautista, the original name of Puerto Rico, came from Bishop Pedro de la Concepción in the second decade of the 18th century. His desire was more than ratified, and in 1768 the Spanish Crown demanded that all the dioceses have a seminary. Thus, under the government of the first Puerto Rican bishop, Don Juan Alejo de Arizmendi, preparations began to establish the first seminary. 

The support and generosity of the people of San Juan allowed Don Pedro Gutiérrez de Cos, Arizmendi's successor, to complete and establish in 1832 the Conciliar Seminary of San Ildefonso, which was built on the ground floor in the old part of San Juan, next to the archbishop's house. 

In this seminary studied not only future priests but also those students who aspired to a better formation. In addition to the island, students came from Santo Domingo (now the Dominican Republic), Venezuela and Spain (mainly from the cities of Malaga and Barcelona). 

In San Ildefonso great men were formed, such as Cardinal Luis Aponte Martínez, the first Puerto Rican cardinal, as well as great heroes and fathers of the country such as Román Baldorioty de Castro and Eugenio María de Hostos. The educational influence of this house of studies was so great that during its first decades the seminary was the main teaching center in the country. During its long existence, the Conciliar Seminary went through important changes in its goals and regency. Its history can be summarized by the three names it was known by: Colegio-Seminario, Seminario and Seminario Conciliar.

Beginning in 1900, the seminary went through changes in government - one of these was the political association of Puerto Rico with the United States in 1898 - and serious economic difficulties that increased over time and, because they could not be resolved, led to its definitive closure. In 1915, Bishop Guillermo Jones reactivated it again under the direction of the Vincentian Fathers. A new bishop, James Davis, decided to transfer the seminary to the town of Aibonito, governed by the Jesuits. In the mid 1930's it was closed for good.

New dioceses and new beginnings

The increase in population and the establishment of new cities and towns led the Church in Puerto Rico to the creation and division of new parishes and dioceses throughout the island. From the archdiocese of San Juan, the diocese of Ponce (1924) was created, and from these two, other new dioceses: Arecibo (1960), Caguas (1964), Mayagüez (1976) and Fajardo-Umacao (2008).

In order to restart a new seminary, a solution was sought in accordance with the times. Thus, in 1948, the Catholic University was founded in the city of Ponce, an initiative of Bishop James Davis, bishop of the Archdiocese of San Juan Bautista, and Bishop E. McManus of the Diocese of Ponce. McManus of the Diocese of Ponce. In its beginnings, it was affiliated with The Catholic University of America in Washington. At the end of its first year of foundation, the University obtained accreditation from the Puerto Rico Council on Higher Education. The University was canonically erected by the Holy See on August 15, 1972 and on January 25, 1991 was conferred the title of Pontifical.  

In the 1960s, the bishop of Ponce, Bishop Fremiot Torres Oliver, decided to take advantage of the recent Catholic University to found a diocesan seminary within the university: the Regina Cleri. The building of the Faculty of Medicine was made available as headquarters. 

More initiatives

In verifying the priestly formation experience of the Regina CleriIn the same year, some bishops proposed a new seat in San Juan in collaboration with the Diocese of Ponce. Thus was founded the Interdiocesan Major Seminary of Puerto Rico, with two campuses: the faculty of philosophy in San Juan and the faculty of theology in Ponce. Fernando Felices in San Juan, and Bishop Jesús Diez Antoñanzas in Ponce. Thus, in addition to Ponce and Mayagüez, the new seminary had students from San Juan, Cagüas and Arecibo. This experience continued from 1993 to 1996. In spite of the young age of this interdiocesan seminary, its existence helped to create bonds of fraternity among the priests of that generation, bonds that endure to this day.

In 1996, the Archdiocese of San Juan founded the San Juan Bautista Regional Major Seminary. A property of the Curia on José de Diego Street was used as its headquarters, and seminarians from the Archdiocese of San Juan, the Diocese of Caguas and briefly those from the Diocese of Arecibo were incorporated into the Major Seminary. To date, its seminarians study theology at the Pontifical Catholic University in the city of Ponce. In 2012, the Diocese of Arecibo looked for another solution and decided to found a seminary in Pamplona.  

After this long journey, Puerto Rico is now filled with hope for having this new initiative, so desired by the Sacred Congregation for the Clergy. We pray that God will abundantly bless the new St. Mary of Divine Providence Interdiocesan Seminary with abundant priestly vocations, so much needed on the Island.

The authorAlejandro Zubieta

Puerto Rico

The World

Centenary of the birth of St. John Paul II. Traces of his legacy

100 years ago Karol Wojtyła, St. John Paul II, was born. On the occasion of this anniversary, we are reflecting on the recognition of a pastor, a teaching and a vision that have inspired so many institutions, monuments, public spaces and artistic displays around the world. Doctrine, erudition, culture, saintly combined with his rich life of piety.

Alejandro Vázquez-Dodero-March 31, 2020-Reading time: 10 minutes

If you want to find the source, 
you have to go upstream, against the current.
Push yourself, search, don't give in,
You know she has to be here (...)

Two single lines of the poem Sourcewritten by "the Gospel Wayfarer," Karol Wojtyła, later St. John Paul II. Born 100 years ago, on May 18, 1920, in Wadowice, a small Polish village located in southern Poland, 50 kilometers from Krakow. Poetry that reflects a resolute personality, which would leave a vast cultural imprint, of a man very much of God and at the same time very human, acclaimed as one of the most influential leaders of the twentieth century. 

Perhaps it is this tenacity, determination, the appeal of "John Paul the Great," as he would also be called after his death, who has bequeathed a global cultural influence throughout the world.

Personality

What other traits of his personality have been so attractive to the culture in the hundred years since his birth?

Of course, the joy of the "pilgrim Pope," which would captivate so many institutions and people. St. John Paul II integrated the medicinal character of good humor in the face of any problem, and was convinced that it was not worth letting himself be overcome by discouragement in the face of the disasters of the world in which he lived, including the internal deviancy of the Church he led, which he had to recognize, but with the firm purpose of overcoming them.

Moreover, his humility was impressive, as reflected in his gesture of kissing the soil of the continents he visited on his 104 trips outside Italy, which, by the way, meant almost 29 times around the Earth - or 3 times the distance between the earth and the moon. Or his detached attitude in the face of so many appointments and mentions, such as that of the man of the year of the magazine Time. His spokesperson says that, when a copy of the magazine was brought to him in the dining room, during the meal he flipped over the cover, uttering a "I don't want to feed my vanity, don't believe me too much.".

We could go on and on about the richness of the personality of this traveling Pope, but suffice it to say that he left a vast cultural legacy, part of which we would like to highlight below.

Other information and analyses on the person and work of St. John Paul II have been collected in previous issues of the magazine and, above all, in the rich special issue on the occasion of his death in 2005.

Some institutions dedicated to his legacy

The magnitude of John Paul the Great makes it impossible to summarize the many cultural initiatives inspired by his person and his message. In this special issue, we have chosen to refer to just a few of them, which, in the celebration of the centenary of his birth, can shed light on the firm and extensive imprint left by his passage through this life.

The main aspects of the pastoral effort, the magisterial developments or the philosophical contributions and historical impact of this great figure can be recalled elsewhere.

John Paul II "Do not be afraid" Center, Krakow (Poland). It is an institution dedicated to the study of the life and works of the Polish Pope, instituted by the Polish nation in thanksgiving for the pontificate of Karol Wojtyła. The name is taken from the words of the Holy Father pronounced in the year 1978 during the Mass for the inauguration of the pontificate: "Do not be afraid - open wide the doors to Christ!".

Its purpose is to disseminate and develop in a creative way the heritage of the Polish popeThe Foundation's mission is to promote spirituality, culture and traditions related to his person, as well as his scientific and educational activity, and to help those in need. Its headquarters are located next to the Sanctuary of the Divine Mercyon the land formerly owned by the Solvay chemical plantin Jugowicach.

The complex contains the church of St. John Paul IIThe house (which houses a museum, library, chapel, oratory and conference center), the spiritual retreat center, the volunteer training center, the tower with its view terrace, hotel service, open amphitheater, Stations of the Cross, mobile park, etc. As a curiosity, it is worth mentioning that in 2011 a relic of the saint was placed in the lower chapel of the shrine of John Paul II: a vial of blood, placed inside the altar. 

-John Paul II Theological Institute for the Sciences of Marriage and the Family, Madrid (Spain). The genesis of the institution is found in the John Paul II Pontifical Institute for Studies on Marriage and the Familyestablished by the apostolic constitution Magnum Matrimonii SacramentumThe Family Foundation, founded on October 7, 1982, at the request of St. John Paul II, was dissolved after the recent synods of the family and the exhortation of the Holy Father. It was dissolved following the recent synods on the family and the exhortation Amoris laetitiaand in its place was erected the Pontifical John Paul II Theological Institute for the Sciences of Marriage and the Family with motu proprio by the Supreme Pontiff Francis on September 8, 2017, Summa familiae cura.

It aims to promote the renewal of the evangelization of the family raised in the 2014 and 2015 synods sponsored by Pope Francis, providing second and third cycle ecclesiastical teachings about the Family. Specifically, it offers a Bachelor of Theology of Marriage and the Family, a Bachelor of Science in Marriage and the Family, and an annual diploma Expert in Marriage and Family Sciences.

He is affiliated with the institution of the same name at the Pontifical Lateran University in Rome.

-John Paul II Foundation, Vatican City. Created to promote initiatives of an educational, scientific, cultural, religious and charitable nature related to the pontificate of St. John Paul II, it is presided over by the Archbishop of Krakow. Its activities include: scholarship programs, such as those for students from the republics of the former Soviet Union and Eastern Europe studying at the Catholic University of Lublin and the Pontifical University of John Paul II in Krakow; a House in Rome for welcoming pilgrims and holding meetings; and a Museum and a Center for Documentation and Research on the Pontificate of John Paul II, which are housed in the same House.

-John Paul II Youth Foundation, Rome (Italy). Institution established as a public juridical person on June 29, 1991 by the President of the Pontifical Council for the Laity, for the purpose of "to cooperate in the implementation of the teachings of the Magisterium of the Catholic Church regarding the priority of youth ministry, particularly as manifested in the World Youth Days", and to promote the evangelization of young people and support youth ministry throughout the world.

-John Paul II Foundation for Sport, Vatican City. It is a foundation created in 2008 and inspired by the Polish saint, who addressed the theme of sport in some 120 speeches and messages. 

-John Paul II Foundation, Florence (Italy). The foundation John Paul II for dialogue, cooperation and developmentwas founded in 2007, and its general action has produced great results especially in Israel, in the West Bank and Gaza Strip, in Lebanon and Iraq, with interventions and projects that have sought to create the conditions for a comprehensive and long-term development, particularly in the social, educational and health fields. 

One of the Foundation's constant and priority objectives has been to create new jobs, convinced that only the dignity of work contributes to the creation of true social justice.

The name of the foundation comes from sympathy for the Polish Pope, who had died a couple of years before its inception. St. John Paul II had a special sensitivity towards Christians in the East. 

-National Shrine of St. John Paul II, Washington DC (United States). It is a place of pilgrimage, which has a very exclusive relic: the blood of St. John Paul II, which is available for veneration.

As its website highlights, through liturgy and prayer, art, cultural events and religious celebrations, pilgrims can celebrate the Polish saint's deep love for God and man. A large permanent exhibit highlights significant events in the life of St. John Paul II and his far-reaching influence as a spiritual father and world leader.

From its inception, the shrine was intended as a response to the pilgrim pope's call for a "new evangelization," repeated by Popes Benedict XVI and Francis. The United States Conference of Catholic Bishops elevated the shrine to a national shrine on March 14, 2014. 

It is a major pastoral initiative of the Knights of Columbus, a lay fraternal organization with nearly two million members around the world. Faithful to the mission and legacy of St. John Paul II, in 2011 the Knights established a shrine in his honor in the U.S. capital.

-John Paul II Catholic University, Lublin (Poland). Founded in 1918 by the Polish episcopate and established in Lublin, it is one of the oldest universities in Poland (after those of Krakow, Wroclaw and Warsaw), and is entrusted to the Sacred Heart of Jesus. Closed during the Nazi occupation, it reopened its doors in 1944, and later it would be constrained again by the communist regime installed in Poland, closing its teaching and confiscating its properties. Nevertheless, during the Polish communist period, KUL was the most important Catholic university center of thought in Poland and the only independent university in the entire Soviet bloc.

In the 1970s and 1980s, it opened up to the world and established contacts with other foreign universities, reopening several of its institutes that had been closed by the communist government.

A remarkable event in the history of this university institution was the election of Cardinal Karol Wojtyła in 1978 as pontiff (since 1954 he had been the director of the Chair of Ethics of the Department of Christian Philosophy there). In 1987 Pope John Paul II visited the University, and in his honor a statue was installed, along with another of Cardinal Stefan Wyszyński. Later, at the opening ceremony of the 2005-2006 academic year, on the occasion of the death of its former professor Karol Wojtyła, the Catholic University of Lublin adopted the name "John Paul II Catholic University of Lublin".

In Krakow there is also the John Paul II Pontifical University. In February 2010, the Pontifical Theological Academy was renamed the Pontifical Theological Academy, where the traditional Faculty of Theology was established. Theology Jagiellonian University.

-Karol Wojtyla Institute - San Juan Pablo II, Madrid (Spain). It is a non-profit association, formed by lay people and registered in the register of associations of the Autonomous Community of Madrid. The Institute is independent of ideologies or political parties. Another feature of the Institute is the multidisciplinary nature of the topics; and also the willingness to collaborate with anyone, whatever their ideology or religious confession.

It organizes activities for reflection and debate on topics related to the Magisterium of St. John Paul II, such as anthropological questions, bioethical issues, ecumenism, interreligious dialogue, the social doctrine of the Church, Church-State relations, etc. All the activities of the Institute strive to be faithful to the Magisterium of St. John Paul II.

-John Paul II Center, Pennsylvania (United States). This U.S. institution is aimed at minors and adults with handicaps or special educational needs, and offers them a variety of programs inspired, according to its website, by the sanctity of human life.

-John Paul II Center for the New Evangelization, Milwaukee (USA). It is a community that seeks to bring its public closer to Jesus Christ through the sacramental life of the Church, so that they in turn can make disciples in their homes and workplaces.

For this purpose, it has, among others, formation programs in theology, marriage and family life, and the dignity of the human person.

-John Paul II Center for Divine Mercy, Ottawa (Canada). The mission of this center is to proclaim God's mercy to every person, helping parishes to become more aware of this mystery of divine love, under the protection of St. Mary, Mother of Mercy.

It was founded in 2006, and is inspired by the message of mercy that Our Lord communicated to the Polish nun Faustina Kowalska, canonized by St. John Paul II. 

St. Faustina, in one of her encounters with Jesus, asked him how to bring the message of divine mercy to the whole world. Our Lord told her that this message would be spread from Poland; the Polish Pope helped to spread this message.

-John Paul II Center for Women, New York (United States). As the presentation of this institution on its website highlights, quoting St. John Paul II, "as goes the family, so goes the nation, so goes the world in which we live."The words he spoke in Perth, Australia, on November 30, 1986.

It aims to assist individuals, couples and families, to whom it provides training in various subjects, especially in relation to love, human dignity, and women's fertility - in particular natural methods of fertility regulation.

-John Paul II Centre for Life, Canterbury (New Zealand). This center aims to promote the culture of life, marriage and family. All this through prayer, education and service. It offers special assistance to mothers who have had unwanted pregnancies and may consider abortion.

One of his initiatives is the creation of the "Book of Life", in memory of unborn children: those who have lost a child through miscarriage can notify it for its inscription and special prayer at the weekly Mass offered for its soul.

Some monuments and public spaces

For reasons of space in this section we limit ourselves mainly to Spain and some cities in the world, without pretending to mention them all.

Many cities have monuments dedicated to St. John Paul II, including Madrid, Oviedo, Seville, Mexico City, Denver, Rome, San Cristobal de La Laguna, Sydney and Posadas.

In several places in Spain there are parks dedicated to the Polish pope. Among other cities, in Madrid, where there is a commemorative monolith inscribed with the words of St. John Paul II: "With open arms I hold you all in my heart." dedicated to the people of Madrid on the occasion of his visit in 2003. Other cities are Alcalá de Henares, Boadilla del Monte, Las Palmas de Gran Canaria, Ciudad Real, Alicante or Jaén.

In Medellín (Colombia), is located the John Paul II Airport, a water park with a multitude of offers and facilities for its visitors. In 1995 Krakow's airport, which is the second busiest airport in the country, was renamed from Krakow-Balice Airport to that of John Paul II International Airport Cracow-Balicein honor of the Polish Pope who spent many years of his life in Krakow. For commercial reasons, the official name was shortened in 2007 to John Paul II Krakow Airport.

Also the airport of Sao Miguel Island, in the Azores (Portugal), is currently called John Paul II Airportin honor of the pilgrim Pope, who visited the Azores in the 1990s.

-John Paul II Peninsula, Livingston Island (Antarctica). This is a peninsula ice cover on the north coast of Livongston Island in the South Shetland Islands, Antarcticabordering the Hero Bay east and the Barclay Bay to the west. The name was chosen in honor of Pope St. John Paul II for his contribution to world peace and understanding among people.

-John Paul II Bridge, Gran Concepción (Chile). The John Paul II Bridge, formerly known as the New Bridge, is the most important bridge largest road in the world. Chile. It is 2,310 meters long and crosses transversally the Bío-Bío River at the height of the communes of Concepcion y San Pedro de la Paz

Cinema, theater...

There are a number of films dedicated to the Polish pope, in particular The Pope's bath, Karol: the Pope, the man, A man who became Pope, The child and the Pope, Do not be afraid: the life of John Paul II.

St. John Paul the Great himself, by virtue of that communicative and artistic talent that had accompanied him from a young age, composed a play in 1956, The goldsmith's workshop, a "meditation on the sacrament of marriage sometimes expressed in the form of a drama".. It deals with love and marriage through the story of three couples. It has also been filmed.

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Dossier

Artificial intelligence advances

The terms "intelligent" and "artificial intelligence" are used a lot, almost always arousing admiration. But what is artificial intelligence, just another name for computer science? The author is a university professor, engineer and computer scientist. He has worked at IBM and is the author of numerous publications, both scientific and popular.

Manuel Alfonseca-March 31, 2020-Reading time: 9 minutes

Artificial intelligence is at the heart of the current transformation of working methods, ways of relating to others and mentality, characterized by speed and technical complexity. This dossier aims to help us understand its various aspects and its repercussions, including its ethical implications, with the help of professional experts and the reflections offered by Pope Francis on these developments.

Almost from the beginning of the history of computing, computers were programmed to act intelligently. In 1956, Herbert Gelernter of IBM's Poughkeepsie Laboratory built a program capable of solving plane geometry theorems, one of the earliest examples of artificial intelligence. That same year, John McCarthy and other computer science pioneers met at a seminar at Dartmouth College in Hanover (USA). After naming the new discipline (artificial intelligence) predicted that within a decade there would be programs capable of translating between two human languages and playing chess better than the world champion. Then machines with intelligence equal or superior to ours would be built, and we would enter a new path in human evolution. The old dream of building artificial men would have come true.

But things did not happen as those optimists predicted. Although IBM's Arthur Samuel built a program for playing checkers that stored information about the progress of the games and used it to modify his future moves (i.e., it learned), chess turned out to be a much more difficult goal. The goal of beating the world champion was more than 30 years behind schedule.

The translation of texts between two natural languages also proved to be more difficult than expected. Our languages are ambiguous, because the same word can have several meanings, which are often different in different languages, and furthermore, in the same sentence, a word can play several syntactic roles. 

The failure of the experts' predictions discouraged artificial intelligence researchers, who in large numbers turned to other research. Moreover, in 1969, Marvin Minski and Seymour Papert demonstrated that the one- or two-layer artificial neural networks, which had been under investigation since the 1950s, are not capable of solving very simple problems. 

During the 1970s, interest in artificial intelligence was renewed by expert systems. Once again, bells were rung and overly ambitious immediate breakthroughs were predicted. The government of Japan, for example, launched at the end of that decade the fifth generation projectwhose objective was to develop in ten years (always in ten years) machines capable of think to communicate with us in our language, and to translate texts written in English and Japanese.

Frightened by the project, the United States and the European Union launched their own research programs, with less ambitious goals. The Americans focused their efforts on military programs, such as the Strategic Computing Initiative (SCI), which focused on building autonomous pilotless vehicles on the ground and in the air; "smart" weapons; and the project nicknamed Star Warswhich was to protect the United States from nuclear attack. Europe, on the other hand, focused on the problem of machine translation with the project Eurotra.

In the early 1990s, the Japanese project ended in a resounding failure. The U.S. military program was more successful, as seen during the second Iraq war. And although the project Star Wars was never launched, its announcement put pressure on the Soviet Union, which is why some analysts believe that it was one of the causes of the end of the Cold War. As for the project EurotraThe development of an autonomous machine translation system did not lead to the creation of an autonomous machine translation system, but to the construction of tools to help human translators to increase their productivity, along the lines of Google Translate.

In 1997, 30 years later than expected, a computer finally managed to beat the world chess champion (Garri Kasparov) in a six-game tournament. The driving of automated vehicles (cars and airplanes) has also made great progress. It is therefore being said more and more frequently that we are on the verge of achieving the true artificial intelligenceIs it possible, and is it really as close as some experts (not many) and the media seem to believe? 

Definition of artificial intelligence

Researchers do not always agree on the definition of this branch of computer science, so it is not easy to clearly distinguish the disciplines and applications that belong to this field. Lately, it has become fashionable to use the term "computer science". artificial intelligence to refer to any computer application, so its delimitation is increasingly blurred and confusing. A system of public street benches incorporating a wifi repeater and a solar panel that provides energy to charge a cell phone has been presented as artificial intelligence. Where is the intelligence? If anything, in the human being who came up with the idea of assembling these devices.

The most widespread definition of the field of artificial intelligence is this: a set of techniques that try to solve problems related to symbolic information processing, using heuristic methods.

An artificial intelligence application should meet the following three conditions: a) the information to be processed should be of a symbolic nature; b) the problem to be solved should be non-trivial; c) the most practical way of approaching the problem should be to use heuristic rules (based on experience). The program should be able to extract these heuristic rules from its own experience, i.e. it must be able to learn.

Artificial intelligence applications

In addition to designing champions for games that are generally considered to be the most important smartthere are many more applications of artificial intelligence. In some, the results have been spectacular and are close to what we intuitively understand by a thinking machine.

There are many topics in which it has been possible to apply artificial intelligence techniques, to the point that this field resembles a small drawer. Let's take a look at some of them:

-Intelligent games. In 1997, the program Deep Blue (a dedicated IBM machine) beat the world champion, then Garri Kasparov. Currently the best program is AlphaZeroof the company DeepMind (owned by Google), which is not based on rules introduced by humans, but on self-learning (he played five million games against himself). Other successfully solved games are backgammon (backgammon), the ladies, Jeopardy!certain forms of poker, and Go

-Logical reasoning. There are three kinds of logical reasoning: deductive (essential in mathematics), inductive (used by the experimental sciences) and abductive (used mainly in the human sciences, history and some branches of biology, such as paleontology). The problem of programming computers to perform logical deductions can be considered solved. On the other hand, it is much more difficult to program inductive or abductive reasoning processes, so this field of research in artificial intelligence remains open.

-Spoken word process. The aim is to make computers understand the human voice, so that it is possible to give them commands in a more natural way, without having to use a keyboard. Research in this field has encountered difficulties due to the fact that each person has his or her own way of pronouncing and that spoken language is even more ambiguous than written language, but much progress has been made recently, and often more than 90 percent of words are understood. 

-Written text processing. It is subdivided into two main areas: natural language processing and machine translation. 

A relatively recent field is the field of data miningwhose objective is to extract information from written texts and try to understand their meaning. For this purpose, statistical methods are used and annotated corpora are built with information about the terms. By using them, the programs improve or accelerate the understanding of the texts to be interpreted.

In the field of machine translation, the problems multiply, since the programs have to deal with two natural languages instead of one, both plagued by ambiguities and irregularities, which, moreover, do not usually coincide with each other. Usually the aim of these programs is to produce an approximate (not perfect) translation of the source texts, on which a human translator can work to improve it, thus considerably increasing its performance.

-Automatic image and vehicle processing. When we observe a scene through sight, we are able to interpret the information we receive and identify independent objects. This field of research aims to program machines and robots to visually recognize the elements with which they are to interact. One of its most spectacular applications is the automatic car. This project, which is currently well advanced by several companies, aims to build driverless vehicles that can travel on the roads and streets of a city. This research, which began at the University Carnegie Mellon The driverless cars were first introduced in the late 1980s and received a major boost in the 1990s, when a driverless car first took to the German autobahns. So far in the 21st century, research in the field of driverless cars has continued to make progress, and the time seems not far off when it will be allowed to be marketed.

-Expert systems. These are programs that perform logical deductions to apply knowledge rules provided by human experts in the subject matter to solve concrete problems. 

The first attempt (a program called DENDRAL, capable of obtaining the formula of a chemical compound from its mass spectrogram) was built around 1965 at Stanford University. During the 1970s and 1980s, research in expert systems was applied in medical diagnostics, mathematics, physics, mining prospecting, genetics, automatic manufacturing, automatic computer configuration, and so on. But in the late 1980s they went into decline. Although they have not completely disappeared, today they do not play a major role in artificial intelligence research.

-Artificial neural networks. It is one of the oldest applications of artificial intelligence, and also one of the most widely used today. The neurons that make up these networks are very simplified, compared to those that are part of the human nervous system and of many animals. These networks are capable of solving very complex problems in a very short time, although the solution obtained is usually not optimal, but only an approximation, which is often sufficient for our needs. Currently, neural networks are used in many machine learning applications, such as the automatic translators mentioned above.

-Cognitive computing and knowledge bases about the world. One of the problems that have hindered research in artificial intelligence has been the fact that computers hardly possess any knowledge about the world around us, which puts them at an obvious disadvantage with respect to any human being, who does possess this information, having acquired it since childhood, and can use it to solve common sense problems that seem trivial, but which are extremely difficult to solve for machines that do not have the necessary information. IBM has launched a project on cognitive computing whose goal is to build programs that, based on very abundant data (big data) and using artificial intelligence and machine learning techniques, are able to make useful predictions and inferences, and to answer questions expressed in natural language. 

For the time being, these systems cannot be compared to humans, and are usually restricted to a specific field of application.

Can a machine be intelligent?

In 1950, ahead of his time, the English mathematician and chemist Alan Turing attempted to define the conditions under which it would be possible to claim that a machine is capable of thinking like us (the Turing Test). This is called strong artificial intelligenceto distinguish it from the weak artificial intelligenceThe machine does not think, of course, of all the applications we have so far. 

The Turing test states that a machine will be as intelligent as man (or will be able to think) when it is able to fool a sufficient number (30 %) of human beings into believing that they are exchanging information with another human being, and not with a machine. Turing did not limit himself to simply stating the test, but predicted that it would be fulfilled in about fifty years. He was not too far wrong, for in 2014 a chatbot (a program that takes part in a conversation of chat) managed to convince the 33 % of his fellow participants, after five minutes of conversation, that he was a 13-year-old Ukrainian boy. However, some analysts don't see things so clearly. Evan Ackerman wrote: "The Turing test does not prove that a program is capable of thinking. Rather, it indicates whether a program can fool a human being. And human beings are really dumb."

Many researchers think that the Turing test is not enough to define or detect intelligence. In 1980, the philosopher John Searle tried to demonstrate this by proposing the the Chinese room. According to Searle, for a computer to be considered intelligent, in addition to the Turing test, two more things are needed: that it understands what it is writing, and that it is aware of the situation. As long as this does not happen, we cannot speak of strong artificial intelligence.

Underlying all this is a very important problem: to build a strong artificial intelligence, machines must be endowed with consciousness. But if we don't know what consciousness is, not even our own, how are we going to achieve it? 

Much progress has been made in neuroscience in recent times, but we are still a long way from being able to define what consciousness is and to know where it comes from and how it works, let alone create it, let alone simulate it.

Is it possible that advances in computing will lead us in the more or less long term to create in our machines something that behaves like a superintelligence? Ray Kurzweil has been predicting it for decades for an almost immediate future that, like the horizon, is receding as we approach it. 

We do not know if it will be possible, by computational means, to construct intelligences equal or superior to ours, with the capacity for self-awareness. But if artificial intelligence were practicable, we would be faced with a major problem: the "problem of containment".

Containment problem

It is the following question: is it possible to program a superintelligence in such a way that it cannot cause harm to a human being?

Essentially, the containment problem is equivalent to Isaac Asimov's first law of Robotics. Well, there are recent mathematical indications that it is not possible to solve the containment problem. If this is confirmed, we have two possibilities: a) give up on creating superintelligences, and b) give up on being sure that such superintelligences will not be able to cause us harm. 

It is always risky to predict the future, but it seems clear that many of the advances that are lightly heralded as imminent are a long way off.

The authorManuel Alfonseca

Professor of Computer Systems and Languages (retired)

Newsroom

Spiritual communion in times of coronavirus

The author explains what a spiritual communion is, and proposes some formulas to realize it. Also in the case that it is considered that we are not in the grace of God.

Pablo Blanco Sarto-March 31, 2020-Reading time: 2 minutes

When sacramental communion cannot be received, the sacrament can always be received in a spiritual way. In spiritual communion, the effects are obtained in vow, as a promise. According to St. Thomas Aquinas, it consists in making an act of faith about the presence of Jesus Christ in the Eucharist, then an act of love and contrition for having offended him; then the soul invites the Lord to come to it and to make it completely his own; finally, it gives him thanks as if it had received him sacramentally (cf. STh IIIa, q 80). In other words, it would be equivalent, in terms of the fruits, to receiving the Lord directly by means of a sacramental communion.

   The Council of Trent recalled that communion is not only spiritual but is intimately united to the sacramental. communion is not only spiritual but is intimately united to sacramental communion (c. 8: D 1648). (c. 8: D 1648). The Eucharist was not only for seeing, adoring and contemplating, but also in a special way for eating. but also in a special way to eat. He establishes three possibilities: a) Those who who receive it only sacramentally but spiritually, such as those who receive communion in sin; b) others receive it only spiritually, such as those who make a spiritual spiritually, such as those who make a spiritual communion - with living faith through love (Galatians 5:6) - enjoy its fruits and benefit from it; c) a third group receives it both sacramentally and sacramentally (Galatians 5:6). c) a third group receives it both sacramentally and spiritually (c. 8). spiritually (cf. can. 8): they are those who prepare themselves beforehand to approach the Eucharist, dressed in the nuptial Eucharist, dressed in the nuptial garments (cf. Mt 22:11ff.) and receive it in Holy Communion. and receive it in Holy Communion.

   The Curé of Ars affirmed that "a spiritual communion communion acts in the soul like a breath of wind on an ember that is about to be extinguished. about to be extinguished". Ronald Knox adds the following words: "We know that a spiritual communion made sincerely made can produce the same effects as sacramental communion". A John Paul II added the following recommendation: "It is advisable to cultivate in the mind a constant desire for the to cultivate in one's soul a constant desire for the Eucharistic Sacrament". (Ecclesia de Eucharistia, n. 34).

How to make a spiritual communion?

Se can be said something like this: "Jesus, I miss you I would like to receive sacramental communion at this moment, but now I have to wait. I have to wait, so I ask You to come spiritually into my heart now. heart. And then make an act of faith and trust that it is already within us. within us. We can also repeat the formula taught to St. Josemaría by a Piarist to St. Josemaría: "I would like, Lord, receive you with that purity, humility and devotion with which your Blessed Mother received you, with the spirit and fervor of the saints. Mother received you, with the spirit and fervor of the saints".

What if I am not in the grace of grace of God?

As the state of grace is required to realize spiritual communion, and as there is the as there is baptism of desire for one who is prevented from receiving it sacramentally, so can there be communion of desire. sacramentally, in the same way there can be communion of desire. This serves to prepare for conversion and later communion - when it is possible to go to confession and receive absolution. confession and absolution - with the Body of Christ.

The Vatican

Pope's Homily at the Urbi et Orbi Blessing for the Pandemic

Pope Francis once again prayed in a special way in the face of the pandemic that is ravaging humanity. It was last Friday in front of an impressive empty St. Peter's Square. Here is the full text of his homily. At the end he imparted the Urbi et Orbi blessing.

Omnes-March 31, 2020-Reading time: 5 minutes

"In the evening" (Mk 4:35). Thus begins the Gospel Gospel we have just heard. For some weeks now it seems that everything has become darkened. Dense darkness has covered our squares, streets and cities; they have been taking over our lives, filling everything with a deafening silence and a desolating emptiness that paralyzes everything in its path. in the air, it is felt in gestures, it is said in looks. We find ourselves frightened and lost. Like the disciples in the Gospel, we were surprised by an unexpected and furious storm. unexpected and furious storm. We realized that we were in the same boat, all of us fragile and boat, all fragile and disoriented; but, at the same time, important and necessary, all called to row together, all necessary, all called to row together, all in need of mutual comfort. each other. We are all in this boat. Like those disciples, who speak with one voice and in anguish they say: "we perish" (cf. v. 38), we too discover that we cannot go on our own, but only together. on our own, but only together.

   It is easy to identify It is easy to identify with this story; what is difficult is to understand Jesus' attitude. While the disciples, logically, were alarmed and desperate, He remained in the stern, in the part of the boat that sinks first. remained in the stern, in the part of the boat that sinks first. Y, what does He do? In spite of the hustle and bustle, he slept peacefully, trusting in the Father - it is the only time in the Gospel that Jesus appears sleeping. After he was awakened and the wind and the waters were calmed, he addressed the disciples with a reproachful tone: "I am not the Father," he said. with a tone of reproach: "Why are you afraid? Are you still without faith?" (v. 40)

   Let us try In what does the lack of faith of the disciples consist that is opposed to the trust of Jesus? Jesus' confidence? They had not ceased to believe in Him; in fact, they invoked Him. in fact, they invoked him. But let us see how they invoked him: "Master, don't you mind if we perish." (v. 38). You don't They thought that Jesus was disinterested in them, that he did not pay attention to them. attention. Among us, in our families, what hurts the most is when we hear it said we hear people say"Don't you care about me? care about me?" It is a phrase that hurts and unleashes storms in the heart. It must have shaken Jesus too, because He cares more about us than anyone else. From invoked, he saves his distrustful disciples.

   The unmasks our vulnerability and exposes those false and superfluous assurances with which we had built our and superfluous securities with which we had built our agendas, our projects, routines and priorities. It shows us how we had left what nourishes, sustains and gives strength to our life and to our community. our life and our community. The storm exposes all our attempts to box in and forget what nourishes, sustains and gives strength to our life and our community. to box up and forget what nourished the soul of our peoples; all those attempts to anesthetize with attempts to anesthetize with seeming routines "saviors", unable to appeal to our roots and evoke the memory of our elders, depriving us of the memory of our elders, thus depriving us of the immunity needed to face adversity. to face adversity.

With the storm, the make-up of those stereotypes with which we used to with which we used to disguise our always pretentious egos of wanting to appear; and it and exposed, once again, that (blessed) common belonging from which we cannot and do not want to evade; that of which we cannot and do not want to evade; that belonging of brothers and sisters.

   "Why are you afraid, do you not yet have faith?". Lord, this evening your Word challenges us all. In our world world, which you love more than us, we have advanced rapidly, feeling strong and capable of everything. strong and capable of everything. Greedy for profit, we have allowed ourselves to be absorbed by material things by the material and upset by haste. We have not stopped at your We have not awakened to your calls, we have not awakened to the wars and injustices of the world, we have not listened to the cry of the poor. We have not listened to the cry of the poor and of our gravely ill planet. We have continued unperturbed, thinking to keep ourselves always healthy in a sick world. sick world. Now, as we stand on troubled seas, we beseech you: "Wake up, Lord."

   "Why are you afraid, do you not yet have faith?". Lord, you address to us a call, a call to faith. It is not so much to believe that You exist, but to go to you and to trust in you. In this Lent your call resounds urgent: "Turn to me with all your heart. with all your heart." (Joel 2:12). You call us to take this time of trial as a time of choice. It is not the time of your judgment, but of our judgment. our judgment: the time to choose between what really counts and what passes, to separate what is necessary from what is not. to separate what is necessary from what is not. It is the time to reestablish the direction of life towards you, Lord, and towards others. And we can and we can look at so many fellow travelers who are exemplary, because, in the face of fear, they have reacted by giving their lives. have reacted by giving their own lives. It is the working force of the Spirit poured out and embodied in courageous and generous self-giving. It is the life of the Spirit capable of to rescue, to value and to show how our lives are woven and sustained by people who are usually forgotten, who do not appear on the front pages of newspapers and magazines, nor on the and magazine covers, nor on the big catwalks of the latest show, but but, undoubtedly, they are writing today the decisive events of our history: doctors, doctors of the decisive events in our history: doctors, nurses, and nursemaids, in charge of nurses, supermarket stocking shelves, cleaners, caregivers, transporters, security forces, volunteers, priests, nuns and so many more, priests, nuns and so many others who understood that no one is saved alone. saved alone. In the face of suffering, where the true development of our peoples is measured, we have In the face of suffering, where the true development of our peoples is measured, we discover and experience the priestly prayer of Jesus: "May they all be one." (Jn 17:21). How many people every day show patience and instill hope, taking care not to sow panic but co-responsibility. sow panic, but rather co-responsibility. How many fathers, mothers, grandfathers and grandmothers, teachers how many fathers, mothers, grandfathers and grandmothers, teachers show our children, with small and daily gestures, how to face and go through a crisis, readapting routines, raising looks and encouraging prayer. encouraging prayer. How many people pray, offer and intercede for the good of all. for the good of all. Prayer and silent service are our winning weapons.

   "Why are you afraid, do you not yet have faith?". The beginning of faith is to know that we need salvation. We are not self-sufficient; alone, alone, we sink. We need the Lord as the ancient sailors of old the stars. Let us invite Jesus into the boat of our life. Let us give him our fears, so that he may overcome them. Like the disciples disciples, we will experience that, with Him on board, we will not be shipwrecked. For this God's strength is to turn everything that happens to us, even the bad, into something good. He brings serenity in our storms, because with God life never dies. dies.

The Lord challenges us and, in the midst of our storm, invites us to awaken and activate that solidarity and hope storm, he invites us to wake up and to activate that solidarity and hope capable of giving solidity, containment and meaning to these times solidity, containment and meaning to these times when everything seems to be shipwrecked. The Lord awakens to awaken and enliven our Easter faith. We have an anchor: in his Cross we have been saved. We have a rudder: on his Cross we have been rescued. rescued. We have a hope: in his Cross we have been healed and embraced so that nothing and nothing can separate us from his redeeming love. In the midst of isolation where we are suffering the lack of affection and encounters, experiencing the lack of so many things, let us listen once more to the proclamation that saves us: he is risen that saves us: he is risen and lives at our side. The Lord challenges us us from his Cross to rediscover the life that awaits us, to look at those who call us, to empower, to recognize, to recognize to strengthen, recognize and encourage the grace that dwells in us. No let us not extinguish the smoldering flame (cf. Is 42:3), which never grows sick, and let us let us allow it to rekindle hope.

   To embrace his Cross is to be encouraged to embrace all the adversities of the present time, abandoning for a moment our eagerness for omnipotence and possession in order to make room for the creativity space to the creativity that only the Spirit is capable of arousing. It is to be encouraged to motivate spaces where everyone can feel called and to allow new forms of hospitality, fraternity and of hospitality, fraternity and solidarity. In his Cross we have been saved in order to welcome hope and let it be the one who strengthens and sustains all the and sustain all possible measures and ways that help us to take care of ourselves and to take care of others. care. Embrace the Lord to embrace hope. This is the strength of faith, which frees from fear and gives hope.

   "Why are you afraid, do you not yet have faith?". Dear brothers and sisters: From this place, which narrates the stony faith of Peter, this afternoon I would like to entrust all of you to the Lord Peter, this evening I would like to entrust you all to the Lord, through the intercession of Our Lady, health of his people, star of the stormy sea. intercession of the Virgin Mary, health of her people, star of the stormy sea. From this colonnade that embraces Rome and the world, may she descend upon you, like a consoling embrace, like a consoling embrace, may God's blessing descend upon you. Lord, bless the world, give health to bodies and comfort hearts. You ask us not to be afraid. But our faith is weak and we are afraid. But you, Lord, do not abandon us to the mercy of the storm. at the mercy of the storm. You repeat again: "No be afraid". (Mt 28:5). And we, together with Peter, "We unload all our burden on you, because you take care of us"(cf. 1 Pet 5:7).

Evangelization

Youth and liturgy

Precisely when circumstances prevent us from physically attending the celebration of Mass, we realize that we need it. Now, and when everything returns to normal, we would like to make more use of it. Priests are also creatively imagining ways to help young people to experience it.

Juan Miguel Rodriguez-March 30, 2020-Reading time: 9 minutes

The famous film Amadeus by Miloš Forman, depicts a singular scene. Mozart has managed, not without effort, that the emperor allows him to compose an opera that he finally succeeds in presenting to the court. It is The Marriage of Figaro. The scene is narrated by Salieri, also a composer and musician, who attends the premiere. Despite his animosity towards Mozart, the beauty of the music strikes him in a remarkable way, arousing in him a mixture of envy and admiration. 

The dramatic tension is directed, however, towards the emperor, who, in stark contrast to Salieri's feelings, expresses his boredom through a yawn that is noticed by all. The film situates at this point the decline of Mozart's career, who, from then on, will gradually lose the esteem of the court. Shortly afterwards, Mozart is seen, tense and worried about the poor reception his composition received by the emperor. Salieri tries to explain what happened. It is not, he says, in any way, a deficiency in the composition or a poorly interpreted melody. The cause is to be sought in the emperor himself, who, being unable to maintain his attention for long periods of time, easily falls into boredom, even if he finds himself in front of a beautiful artistic creation.

The new cultural framework

This scene sums up in some way the challenge that the liturgy implies for people of all ages, because the greatness of the encounter with God through the liturgical celebration is often in stark contrast with the poor reception that is given to it.

The liturgy has a sublime grandeur: in it, "Christ primarily signifies and realizes his paschal mystery". a truly unique event, because "All other events happen once, and then pass away and are absorbed by the past. The paschal mystery of Christ, on the other hand, cannot remain only in the past, for by his death he destroyed death [...] he participates in the divine eternity and thus dominates all time and remains permanently present in it." (Catechism of the Catholic Church, n. 1085). "The liturgy constitutes a living experience of God's gift and a great school of response to his call. [It reveals to us the true face of God; it puts us in communication with God.s "connection with the Passover mystery" (Pastores dabo vobis, n. 38). In the liturgy, and through its sacramental language, man touches, so to speak, the beauty of the mystery of God. But these treasures are not opened except through a long and patient journey of prayer.

It is necessary to develop the capacity to enter into the mystery of the liturgy. This is a task for all ages, because prayer and openness to God require the full exercise of human freedom, which must always give a resolute "yes" to the gentle impulses of grace.

This task takes on particular features in the context of an era in which technology is making a strong impression on the way of approaching reality. The new generations are growing up in the midst of fast and intuitive interfaces; they attend shows in real time, even if they are not physically present; they have, through screens, practically innumerable possibilities for entertainment and amusement and can learn about events immediately, even if they have occurred thousands of kilometers away.

The difficulty of the liturgy

Faced with this way of relating to the world around them, understanding liturgical language presents particular difficulties. Capturing the beauty of the liturgy requires attention and patience, cultivating inner and outer recollection, imbibing the symbols and the realities they signify, learning to wait and developing wonder in the face of a reality that does not belong to us and at the same time communicates something of the divine. Developing this capacity is a challenge in the face of a disposition that seeks superficial, immediate and shocking impulses. However, not all the picture is negative. Certainly our era has its specific problems, but the new generations also have a potential that the liturgy can take advantage of. On the one hand, we can mention what, for lack of a better expression, we would call "a sense of globality". 

Young people perceive with remarkable clarity that their individual decisions are never isolated events. They are particularly aware of the reciprocal influence that is inherent in all human interaction but which in the age of technology has multiplied its incidence in terms of speed and diffusion. This cultural mark that leaves its mark also on the personal level greatly facilitates the ability to understand the Church as the Mystical Body of Christ, in which each part lives from the whole and has a unique and irreplaceable role in everything.

They are also sensitive to problems that may not concern them directly, but in which they feel particularly involved and willing to collaborate. They feel involved in areas as varied and diverse as global warming; the conservation of biodiversity; war in remote regions; the situation of the underprivileged.

The challenge of involving young people in the liturgy presents particular challenges in our time that occupy and sometimes worry priests, catechists and pastoral workers.

Facing the challenges

First of all, it is important to point out that the liturgy cannot and should not compete with the entertainment industry. Undoubtedly, within the possibilities of choice, it is necessary to opt for those that facilitate the fruitful and active participation of the people, as the Second Vatican Council points out. 

However, we must never lose sight of the fact that the purpose of the liturgy is the encounter with God in order to worship him in Christ and with Christ, and therefore in the Church. To denaturalize this fundamental principle for the sake of a misunderstood practicality would be a betrayal of the people who participate because they would be deprived of an encounter with the divine, surreptitiously subtracted for a moment of entertainment. Although proposals such as these may have an ephemeral success, they fail in the long run because people can always find other spaces for entertainment.

On many occasions it is necessary to work patiently, without haste, to form and educate slowly, to develop sensitivity for beauty and the sacred. It is necessary to count on grace, and to attract it with prayer and a self-sacrificing work that has a lot of sacrifice.

To help others, it is necessary, first of all, to live the liturgy personally. "The first way in which the participation of the People of God in the sacred Rite is favored is the proper celebration of the Rite itself." (Sacramentum caritatis, n. 38).

No one gives what he does not have. And, according to a well-known liturgical principle, no one can make someone pray unless he prays first. It can be said that the liturgy is a school of prayer, not only for young people, but for all those who take part in it, and in a particular way for the priest, who acts in persona Christi. Whoever enters the rich world of liturgy soon discovers that in this "art of prayer". -The phrase is from St. John Paul II - one never finishes learning. "In the liturgy the Lord teaches us to pray, first by giving us his Word, then by introducing us to the Eucharistic Prayer with the mystery of his life, his cross and his resurrection."Benedict XVI pointed out in a meeting with parish priests. 

The dimensions of this formation embrace the intellectual dimension, which leads to an ever better understanding of the meaning of the rites, the prayers and especially the Word of God; but it also embraces the affective dimension, forming people little by little to pray with their sensibility; and it also reaches the corporal dimension, which also participates in the liturgical action. Only those who are truly imbued with the liturgy can transmit it as a living experience. And this is of particular importance with young people, who are always characterized by a special sensitivity for the authentic and to respond to it with energy.

Elements in favor

Music plays an essential role in this dynamic. Aristotle says: "There is nothing so powerful as the rhythm and song of music, to imitate, approximating reality as closely as possible [...] the feelings of the soul.". Through music, feelings can be strengthened and with it a participation that involves both intelligence and affections. 

In this sense, it is particularly important to choose appropriate pieces according to criteria that depend to a great extent on the celebration and the people attending. In any case, it is always necessary to keep in mind that music is a function of the liturgy, and not the other way around. Moreover, it should be considered that in our time there is a considerable and abundant production of religious music, but this does not mean that all of it can or should be incorporated into the celebration. For religious music to be part of the liturgy requires careful discernment that allows it to be integrated into the celebration with the consent of ecclesiastical authority.

It is also important to take care of the formation in symbolic language. The Catechism says that "every sacramental celebration is an encounter of the children of God with their Father, in Christ and in the Holy Spirit, and this encounter is expressed as a dialogue [...] symbolic actions are already a language.". Understanding this aspect of the dynamics of the liturgy is fundamental for active and conscious participation. As Guardini explains, "In the Liturgy, it is not primarily a matter of concepts, but of realities, in order to make them accessible, it is necessary to teach how to discover in the corporeal form the depths, in the body the soul, in the earthly event the hidden sacred virtue"..

It is necessary to learn to unravel and, when necessary, to discover the riches of liturgical texts and ceremonies. We are reminded of this by the Sacramentum caritatis: "In ecclesial communities it is perhaps taken for granted that they are known and appreciated, but this is often not the case. In reality, they are texts that contain riches that guard and express the faith, as well as the journey of the People of God over two millennia of history.". This is the mystagogical catechesis, so dear to the Fathers of the Church, in which the treasures of prayer and piety bequeathed to us by the prayer of the Church are made accessible to the new generations. 

The symbolic richness of the Liturgy is inexhaustible. Both in the physical elements, tabernacle, temple, altar, crucifix, candles, votive lamps, etc., and in the gestures: kneeling, standing, the procession, the rite of peace, the bow, etc., we find an invaluable treasure of piety and prayer that always offers new lights to those who meditate assiduously.

One element that should be developed at length is everything related to liturgical time. In this way, young people can understand that the liturgical celebration is more than a sacred parenthesis in the midst of daily concerns, but that what is lived and celebrated must also leave its mark on ordinary activity.

Mystagogical Catechesis

In mystagogical catechesis, one can take advantage of all the resources offered by modern technology: presentations, videos, music collections, distance conferences using the internet, etc. A more or less detailed description of the Missal and its structure can also be very useful and instructive. For many people, a missal for the faithful - or its electronic equivalent - can also be a very good alternative that will allow them to follow the Eucharist attentively even in conditions of a certain precariousness.

It is important to be certain that no matter how well known some texts or ceremonies may be, they always contain unsuspected riches. An illustrative idea can be provided by an event in the life of St. John Henry Newman. While still a member of the Anglican confession, he received a Roman Breviary as a memento from a friend who had recently died. He began to pray the office daily, commenting that the brevity of the prayers, the majestic and austere modulation of the Roman liturgy and the meditative and soothing tone of the psalms, together with the precise and methodical nature of the Breviary, were extraordinarily pleasing to him. And all this, in spite of the strong animosity he still felt at that time against the Catholic Church. 

At this point, the homily can play an important role. It is a challenge to integrate it harmoniously with the rest of the liturgical celebration, and to have a content that is at the same time profound and accessible, and all this within a suitable time frame, preferably brief. On more than one occasion, the homily may focus on some relevant aspect of the liturgy. This will make it possible for the faithful to better understand the meaning of the celebration and, consequently, be prepared to participate in a better way. It may be appropriate to briefly address some aspect of the liturgy in each homily, following a systematic plan. In this way, young people who attend the celebrations on a regular basis will end up learning a good handful of basic notions.

Encounter with beauty

The authentic encounter with the liturgy is always an encounter with beauty. "True beauty is the love of God that has been definitively revealed in the Paschal Mystery. The beauty of the liturgy is part of this mystery; it is an eminent expression of God's glory and, in a certain sense, a glimpse of Heaven on earth." (Sacramentum Caritatis, n. 35). However, this does not mean that it is immediately perceptible to everyone. As in the world of literature, cinema, music, etc., a certain amount of learning is required, which in no small measure depends on a serene and open contact with reality.

C. S. Lewis, in his famous book Letters from the devil to his nephew has dealt with this argument. The world reflects in some way the perfections of God. To contemplate it, to live and participate in it, allows man to approach the Creator in some way. The great risk of today's world is to impose a gigantic technological veil through which we do not reach reality itself, but only its representation on screens and electronic devices. This can be entertaining and useful, but it can immerse us in a totally fictitious world, as happens in video games and, in a destructive way, in pornography. 

In this bubble there is no real interaction with reality, but rather with one's own imagination which is under powerful and prolonged stimuli. When they end, the imaginary constructions disappear and can provoke a painful sensation of emptiness that seems to demand a new stimulus. It is practically impossible for a person enslaved in this way to seriously subject himself to the healthy discipline of prayer.

Therefore, an important part of liturgical education consists in bringing people closer to reality and learning to enjoy it in a healthy way. Mountain hiking, sports, time spent mastering an instrument, helping and serving others, are very valuable experiences, regardless of whether their results can be considered small or insignificant in relation to human problems. Regardless of their final effect on the exterior, they change people, they motivate, open horizons and unfold dormant forces, and they create internal and external habits that are necessary for fruitful participation in liturgical celebrations.

One of the sections of the Catechism of the Catholic Church, as is well known, is entitled with these words: "The combat of prayer".. In an analogical sense, they can be applied to participation in the liturgy, which is also prayer: the prayer of Christ and of the Church. It is a fundamental task of all ages to teach Christians to participate in the liturgy as a way to correspond to the grace that always requires human collaboration in the effort and sincere interest to draw closer to God.

The authorJuan Miguel Rodriguez

Ecuador

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Evangelization

Dear Amazonia. Invitation for the rebirth of evangelization.

The Pope's 4 dreams outline the path for the evangelization of the Church of the future, starting in the Amazonian periphery as a driving force.

Giovanni Tridente-March 30, 2020-Reading time: 3 minutes

"The whole text is a hymn, a praise for the beauty that God offers us.". With these words, Cardinal Claudio Hummes, president of the Pan-Amazonian Ecclesial Network (Repam), has commented on the apostolic exhortation Dear Amazonia of Pope Francis, fruit of last October's Synod of Bishops, of which Hummes himself was general rapporteur.

One of the auditors, the thirty-three-year-old indigenous Yesica Patiachi, also expressed her happiness, explaining how the pontifical text, which is now part of the ordinary Magisterium of the Church, is basically the "most beautiful coronation of all the work done in these years".recognizing that Pope Francis is being confirmed as the "the only world leader who has truly understood that a crucial game for humanity is being played in Amazonia.".

Observing the mood on the eve of publication, many expected an exhortation that would follow to the letter the points of the Final Document of the Synod and "approve", or "disapprove" in particular those questions that were inevitably left pending last time, since the last word always belongs to the Pope.

Pope's final document

Pope Francis has surprised once again and has launched his own proposal, adding to the final Document - which he invites us to take into account in its entirety and make of it a special treasure - four new dreams that, as he says, he has managed to have after the Synodal experience: a social dream (attention to the poor, to the native peoples and their rights), a cultural dream (attention to the beauty of the territory), an ecological dream (attention to the vital environment and its custody) and an ecclesial dream (new evangelization and inculturation). Dreams undoubtedly desired for the Amazon, but given to the whole Church.

Therefore, in the text - which is developed in 111 points and 4 chapters, plus an introduction and a conclusion - the Pope never refers to the Final Document, and reiterates it explicitly; rather, he runs through the diagnosis of the Instrumentum laboris of the Synod, cites some of his previous encyclicals (Laudato si'The author uses indigenous writers and poets to circumscribe and narrate his hopes for the Church in the Amazon region.

With regard to the references to documents of the pontificate written in the past, which the Pope invites us to reread, it is clearly shown that the Amazon amalgamates and, in a certain sense, contains all the aspirations and concerns of the entire Church. And thus it becomes a great reference point for the renaissance of universal evangelization, following these 4 dreams of the Pope on a global level. It also seems to demonstrate that everything Francis intended to say throughout his Pontificate has basically already been said, and only needs to be put into practice and adapted to different circumstances. In short, one could almost say that it is a kind of spiritual testament.

Regarding the "hot" points that animated the debates that preceded the Synod, in the exhortation the Pope seems to want to confirm his attitude of "not occupying spaces but initiating processes". In fact, in the text he makes it clear that all those needs and expectations that arose in a somewhat hurried manner can mature over time, in the light of the wisdom and motherhood of the Church, without necessarily establishing something concrete now. Some references, for example, are to the "Amazonian rite" (n. 79 and following), to access to the sacraments (n. 84) and to "ministeriality" (85).

Permanent Deacons

On the other hand, the position of the Holy Father on the ordination of permanent deacons who can be ordained priests is very clear: he does not make any reference to it; rather, he values the figure of the priest by affirming that only he can administer the Eucharist, which is what "makes the Church". The proposed solution is: to pray more for vocations and to encourage new missionary priests for the Amazon, as well as to value more and more the role of the laity and their protagonism, which must be combined with the need for the Eucharistic celebration (87-94), which always remains the priority. The Pontiff also closes the doors, in a reasoned way and for the umpteenth time, to the ordination of women (100-103), but emphasizing and enhancing the necessary and fundamental "feminine footprint" for the whole Church. It is clear that the journey has only just begun and that we must make sure that it opens new horizons for the good of the Amazon and of the whole Church, valuing what Pope Francis has said about the urgency of the proclamation of the kerygma.

The synodal debate and the Holy Father's conclusions are framed within the framework of the Laudato si'with its reflections also linked to the awareness of the ecological impact and the "everything is connected" of today's society. Concerns that have been confirmed by the scientific community - as reiterated by the 2007 Nobel Laureate Carlos Nobre during the press conference to present the Document - and that today assume a universal role in the commitment of all, thanks to the Church and the Pope.

The Vatican

Justice as a disposition of the heart

Some reform measures have been adopted in the judicial sphere of Vatican City State and in relation to the penal norms contemplated in Book VI of the Code of Canon Law. The Pope recalls the merciful character of the administration of justice.

Giovanni Tridente-March 29, 2020-Reading time: 5 minutes

Pope Francis has established a new judicial ordinance for Vatican City State, repealing and replacing the previous law (CXIX), which dates back more than thirty years (1987), under the pontificate of St. John Paul II. It will enter into force immediately after Easter.

The legislative provision CCCLI (351) provides, in short, greater independence to the magistrates operating in the small State, ensures a clearer separation between the investigative and trial magistracy, and, in fact, simplifies the entire judicial system.

Increasing efficiency

This initiative of the pontiff was also necessary to integrate all the changes that had been adopted over the years, also during the pontificate of Benedict XVI, especially in the economic and financial areas, but also in the penal area (for example, in the field of abuse of minors by the clergy), and in the various accessions of the Vatican to international conventions. The Press Office of the Holy See has spoken, in effect, of adaptation "to the current historical and institutional context, which requires ever-increasing efficiency.".

The judicial organs, therefore, will be independent and hierarchically subject only to the Supreme Pontiff and to the law, exercising their functions with impartiality. For this reason, judges have their own judicial police (a service that continues to be carried out by the Gendarmerie Corps), and all ordinary magistrates acquire Vatican citizenship for the period in which they serve.

Pope Francis' decision also establishes that at least one of the judges of the Tribunal shall perform his duties full time and exclusively, and introduces as a requirement for the pontifical appointment of magistrates, both for the Tribunal and for the Court of Appeal and in part for the Cassation, that they be, for example, university professors - who therefore already receive a salary in another institution - in order to guarantee greater independence in the exercise of judicial functions in the service of the State.

The new law introduces specific innovations with regard to lawyers, who, in order to be registered in the Vatican registry, must obtain forensic qualification also in the State of residence, whereas previously only the civil title was sufficient, maintaining the need for knowledge of canon and Vatican law. Disciplinary sanctions are introduced against them in cases of incorrect behavior or attitudes towards any instance in the exercise of the profession.

For the first time, specific rules are indicated for the Office of the Promoter of Justice (the magistrates representing the prosecution), making a distinction between the trial and investigative magistracy, so that the latter maintains autonomy and independence in the exercise of its functions.

In addition, the heads of the Dicasteries of the Roman Curia and of other organs of the Holy See, as well as of the Governorate, can defend their respective administrations before judicial authorities at all levels. As a final provision, the Pope has decided that the judicial year will begin on January 1, equating it to the solar year.

Balance between old and new

Commenting on these new rules, the President of the Vatican City State Court, Giuseppe Pignatone - an Italian magistrate of renowned prestige who coordinated important investigations that led to the arrest of mafiosi, and who has always been on the front line against corruption, and whom the Pope chose for this assignment in October last year, recently retired in Italy - recalled precisely the words of the pontiff pronounced on the occasion of the last opening of the judicial year, last February.

Namely, that together with the commitment "personal, generous and responsible" of the magistrates, it is appropriate to guarantee "adequate institutions, capable of guaranteeing efficiency and timeliness"..

He then pointed out that the interpretation and application of these laws should respect "the specificity of vatican law".The first normative source and the first criterion of interpretative reference within the Church continues to be the canonical order. "This balance between the ancient and the modern constitutes the peculiarity of the current historical moment and also a further reason for the commitment of us judges."he concluded.

Virtue and mercy

The Pope's address this year to the personnel of the Vatican State Tribunal, in mid-February, had a rather spiritual character in the introductory part, through which the Holy Father presented to judges, lawyers and collaborators the example of justice proposed by Jesus in the Gospel, not as "a simple set of technically applied rules, but a disposition of the heart that guides those who have responsibilities"..

For this reason, he invited those present to a continuous personal conversion, for this is "the only justice that generates justice"The judge's judgment, however, must be accompanied by cardinal virtues such as prudence, fortitude and temperance. In addition to knowing how to distinguish the true from the false and to attribute to each his own, a good judge is one who knows how to be moderate and balanced in the evaluation of the facts, free to decide in conscience and able to resist pressures and passions.

Not to be forgotten, he said, "that in your daily commitment you are often confronted with people who hunger and thirst for justice."who suffer, "sometimes prey to existential anguish and despair."so that the right answers will be found "digging into the complexity of human affairs.", "conjugating the correctness of the laws with that something more of mercy that Jesus taught us.". Precisely because mercy thus understood is the fullness of justice.

On that occasion Pope Francis also referred to the reforms that the Holy See has carried out in the judicial sphere over the years - and which have now led to the new judicial system that we have illustrated - recalling that they are a part "integral and essential" of the ministerial activity of the Church, because they attend to the conditions of the most disadvantaged and those who have been "trampled in their human dignity and considered invisible and discarded.".

Reform of criminal regulations

A week after the inauguration of the Vatican judicial year, Pope Francis received in audience for the first time the participants in the plenary session of the Pontifical Council for Legislative Texts, presided over by Archbishop Filippo Iannone, a Carmelite, which had been dedicated to the outline of the revision of Book VI of the Code of Canon Law, on sanctions in the Church, begun many years ago and finally completed.

The publication of the reformed text is not expected before June. Again, it had become necessary for the criminal legislation in the Church to be "more organic and in accordance with the new situations and issues of the current socio-cultural context".The company also offers more agile tools to facilitate its application.

Pastoral imprint of justice

Here too, the Pontiff recalled that in the Church the juridical norm has a necessary but subordinate role with respect to the pre-eminence of the Word of God and the sacraments, and must always be at the service of communion. Law in the Church, in fact, has an instrumental nature. "in order to salus animarum"knowing that justice must always be affirmed and guaranteed without forgetting its pastoral nature.

In this regard, the Pope recalled, "the role of judge always has a pastoral imprint insofar as it is aimed at communion among the members of the People of God.". And the same applies to canonical penalty, which pursues "not only a function of respect for the order, but also the reparation and above all the good of the guilty party".. It has therefore "markedly medicinal character" and thus represents "a positive means for the realization of the Kingdom, to rebuild justice in the community of the faithful, called to personal and common sanctification.".

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Spain

"The Commission takes a personal approach to each victim."

Miguel García-Baró, responsible and coordinator of the Repair Commission of the Archbishopric of Madrid, explains in Word the objectives of a project that goes beyond the denunciations of abuses, and has to do with "the pursuit of justice". 

Miguel García-Baró-March 28, 2020-Reading time: 6 minutes

To begin just today by talking about the fact that society is sick may seem a detail of bad taste or a tremendous obviousness. But the fact is that the illnesses of human beings depend more on their freedom than on viruses; and freedom is subject to the frightening force of gravity of selfishness, which usually does not allow the voice that wants to direct us in the opposite direction to be heard (and which is not a force but just that: a voice, a holy voice). The arrival of a new virus gives rise to new and old forms of selfishness, but perhaps it also gives us the opportunity to recover pieces of reality that are usually lost, to put the plants back on solid ground?

In this environment, the Repair Commission continues to attend, albeit by telephone and through Skypeanother kind of horrible pollution. It has only been in operation for two months and is already showing health effects, modest from a certain perspective, but immense if truly understood.

Any good person, even if full of defects and miseries in many ways, feels (and not only feels, but also understands) sexual abuse and especially pederasty as a horror and a crime. If she also considers them within the family, in the places of formation of young people, or as acts of a religious or a cleric (or a nun) violating someone whom he or she subdues at the same time, it is difficult not to feel nauseated. Christianity is following and identifying with the purest and most intense love, with that which most decisively and deeply helps to promote freedom and all that is best in the human being; but under the cloak of this religion - of this way of living, in fact - there are cases - suddenly, in many places, many cases - of the most violent invasion of consciences and violation of bodies. Innocence is destroyed, the meaning of relationships between people is perverted, wounds are inflicted that last much longer than the statute of limitations of the crimes contemplated in the penal codes of any country.

Justice, full reparation

It is first necessary to represent this horror, this monstrous contradiction, so that the eagerness to place the victim (in the singular, not as a mere case of something general for which there will always be an impersonal protocol of treatment) at the center of the efforts of healing and reconstruction does not seem for an instant an inquisitorial taking of sides with respect to the figure, also fully individual, of the abuser. If in the face of so much cover-up and so much silence we do not all fill ourselves first with shame and desire for justice (if not directly with repentance), we will not be truly objective.

It is necessary to look at the Repair Commission with these eyes. Of course, this is how the person whom the Archbishop of Madrid has placed as the person in charge and coordinator of the project sees it and lives it. That is why he did not hesitate to accept the assignment, as soon as he saw the sincerity with which he was asked to do this work and the excellent people who could make up the core of his team. 

Reparation means recognition of the situation, in order to be able to help cure it, that is, to prevent it from being prolonged, renewed and continuing to be silently ill. For this, we must attend in a very concrete and personal way to each victim -if only the perpetrators would also come to heal and we could help them-, and aspire to recovery, to full reparation, even in the ideal extreme case, to reconciliation, to the so-called restorative justice. Through it, the victim rebuilds her bonds with herself and with others and manages to leave behind, if not her scars, then her bleeding wounds; at the same time, the abuser at least does not repeat his violence and, again in the ideal case, rebuilds himself and (re)establishes fair and healthy relationships with others.

Open to the whole society

The Archbishopric of Madrid is at the service of the whole city. Since it is finally inaugurating this commission, and thus helping to put hope in its rightful place of privilege, it does not want to and should not limit itself to attending to those who have been victims of ordained and religious or who have experienced abuse in environments whose security should have been guaranteed by some ecclesiastical institution. And since sexual abuse is often a means of particular violence used by the abuse of power and conscience, all this extension has to be considered in the work of the Repair Commission. We will welcome any victim, any aggrieved person.

Let it be perfectly clear: here there is no shadow of complicity or cover-up with the abuse. It is very understandable that the victim of an ecclesiastic distrusts an ecclesiastic office that offers to assist him; but as regards the coordinator of Repair (and not only him, but the entire team at the head of the commission), will not admit even a shadow of obscure handling of any case.

Support in all senses of the word

The victim will be accompanied in every way he/she needs. They will be offered, above all, empathetic listening, psychological care, canonical and civil legal services, spiritual care. The victim will have recourse to psychologists (or psychiatrists) and jurists who, if necessary, will be entirely outside the structures of the archdiocese. All this should be free of charge (the Porticus Foundation has committed its financial support).

But there is another area of the commission's work that looks to the future: our own training programs, in interaction with those already underway in Madrid. We hope to be able to launch them before the summer, physical miasmas permitting. Those who follow them will get a Seal Repairs that accredits this training. 

On the other hand, in addition to completing and specializing the formation of listeners, it is also very important to strengthen as much as possible the preparation of future ordained members and future religious men and women. Only a careful exercise of affective education, the integration of sex in the celibate life and a proper understanding of ecclesiastical ministries will form an effective barrier against the spread of this infection.

I can assure you that those of us who have begun the task do so with great enthusiasm and genuine hope. Some of us who are only parents, teachers, therapists or lay jurists see that the struggle we have undertaken makes us live much more comfortably than before in Christian communion and universal human brotherhood.

Repara Commission: email: [email protected], tfno. 618 30 36 66.

Diocesan complaints offices by May 31

-text Francisco Otamendi

Only the coronavirus could prevent practically all Spanish dioceses from having an office in place by May 31 to receive reports of sexual abuse of minors and vulnerable people, as established by the motu proprio of Pope Francis Vos estis lux mundi

According to the secretary general and spokesman of the Spanish Episcopal Conference (CEE), Bishop Luis Argüello, who reported on these offices at the conclusion of the bishops' plenary assembly in early March, the only dioceses that did not comply with the requirement at that date were some in Catalonia, and he announced that they would do so in the coming weeks, because they had preferred to wait for the assembly to be held. 

The dioceses of the ecclesiastical provinces of Pamplona and Tudela, Santiago de Compostela and Valladolid have opted for a metropolitan office for all the circumscribed dioceses, as has the Archbishopric of Castrense in Spain.

On the other hand, those corresponding to the ecclesiastical provinces of Burgos, Granada, Madrid, Mérida-Badajoz, Oviedo, Toledo and Valencia have agreed to organize their own diocesan offices.

The ecclesiastical province of Seville has also set up a metropolitan office for the archdiocese, to which have been added the suffragan offices of Cadiz and Ceuta, and Huelva. The dioceses of Asidonia-Jerez, the Canary Islands, Cordoba and Tenerife have opted to set up their own diocesan offices.

Bishop Argüello reported that although the Pope's norm establishes a minimum to be fulfilled, the reception of complaints, the reality shows that in many cases "These offices are also looking into the possibility of accompanying the victims". And he gave as an example the project Repairof the Archdiocese of Madrid: "Repara, in addition to contemplating the office, offers many, many more possibilities." he pointed out, as seen on this same page in the article by its coordinator, Miguel García-Baró. The secretary general confirmed that the Episcopal Conference will not have its own office, but has committed itself to carry out a service of "communion and liaison" between the various offices and the Tribunal of the Roman Rota if necessary.

CEE and CONFER, walking together

In January, the EEC and the Spanish Confederation of Religious (CONFER), together with Catholic Schools, held a conference on the following topics Abuse of power, conscience and sexual abusein which they carried out "A call for us to walk together. A path of prevention, with the victims, training. We have to put on the table what is already there and from there learn together and help each other".Luis Argüello.

At the opening ceremony, the president of CONFER, Mariña Ríos, expressed the "We want to help each other to do it properly. We are affected not only as this or that institution, but as the Church. And as a Church we have to put the necessary means to face the situations that have arisen, to guarantee and work together".

José María Alvira, secretary general of Catholic Schools, expressed his dismay at the abuses, and stressed the same idea: we must be clear about the universality of this scourge, and collaborate: "We are concerned about abuse in society as a whole. The objective of the Church is to listen to, protect, protect and care for abused minors wherever they are. The Church has to be above controversy. The time has come to work together".

The authorMiguel García-Baró

Coordinator of the Repara Commission of the Archdiocese of Madrid. Professor at the Pontifical University of Comillas.

Newsroom

Coronavirus: the Pope's petition to Our Lady

In the face of the situation created by the COVID-19 pandemic, this is the prayer presented by the Holy Father to the image of the Virgin Mary, Mother of Divine Love.

Omnes-March 14, 2020-Reading time: < 1 minute

In the face of the situation created by the COVID-19 pandemic, this is the prayer presented by the Holy Father to the image of the Virgin Mary, Mother of Divine Love:

"O Mary, you shine always on our path as a sign of salvation and hope. our path as a sign of salvation and hope.

We entrust ourselves to you, O Health of the Sick the sick, who under the cross were associated with the pain of Jesus, keeping your faith firm. firm in your faith.

Thou, Salvation of all peoples, knowest what we need, and we are sure that you will provide, so that, as in Cana of Galilee, joy and Cana of Galilee, may joy and celebration return after this time of trial. trial.

Help us, Mother of Divine Love, to be conformed to the will of the Father conform ourselves to the will of the Father and to do what Jesus will tell us, who has taken upon Himself our sufferings who has taken upon himself our sufferings and borne our sorrows to lead us, through the cross, to the joy of the resurrection. lead us, through the cross, to the joy of the resurrection.Under your protection we seek refuge, Holy Mother of God. Mother of God. Do not despise our supplications that we are in trial and free us from all sin, O glorious and blessed Virgin. all sin, O glorious and blessed Virgin".

Spain

Orientations of the Church in Spain on COVID-19

Orientations of the Spanish Episcopal Conference in view of the declaration of a coronavirus pandemic. 

Omnes-March 13, 2020-Reading time: 5 minutes

"Courage, it is I, do not be afraid" (Mt 14:27).

In times of the Lord is still present and accompanies us with words of encouragement as he sends us to care for and encourage those around us. at the same time that he sends us to care for and encourage those around us. Constantly greets us: "Peace be with you".

1.- Concern and responsibility 

The health emergency we are currently experiencing with the Covid-19 coronavirus, brings to the forefront the the gravity of the situation created in all places and activities, which continues to grow in and activities, which continues to experience exponential growth. exponential growth.

In addition to this reasonable concern, we wish to point out the necessary measures, some of them of an extraordinary of an extraordinary nature, following the advice and decisions of the Government, the Ministry of Health and the autonomous the Government, the Ministry of Health and the Autonomous Communities are indicating. are being indicated. We are grateful for the generous dedication of so many people who are helping in this crisis, each one of them from his or her own helping in this crisis, each one from his or her own responsibility. 

As as Christians, we want to live these moments with all our civic responsibility, with fraternal solidarity with fraternal solidarity towards the people affected, and with trust in the Lord, who in times of trial trust in the Lord who in times of trial never leaves us from his hand, but sustains our hope and invites us to conversion. who sustains our hope and invites us to conversion. 

This This global situation is also a sign of the bonds that unite us and which underlie the call to solidarity in caring for the weakest and neediest people. solidarity in caring for the weakest and most needy, the sick, the elderly and the lonely. and in need of help, the sick, the elderly and the lonely. 

Also We must also be ready to engage in a new and demanding exercise of fraternal solidarity in the face of the economic and social consequences the economic and social consequences that are to be feared as a consequence of this global problem. this global problem. We hope that this moment of great need can be an opportunity to strengthen, among all of us, solidarity and work in favor of the poor, to strengthen, among all of us, solidarity and work in favor of a common goal. a common goal.

2.- Charity active so as not to expose ourselves to contagion or be a channel of contagion to others.

The measures that we must be willing to put into practice must help us to avoid contracting the disease contract the disease and thus not be the cause of others close to us becoming infected. to become infected. For this reason we are called to make efforts and renunciations even if they are painful. even if they are painful. Young people in particular are called to collaborate and to give witness of fraternity.

For We therefore call on people to follow the instructions of those responsible for health to avoid the accelerated progression of the disease with the hygienic measures and avoiding and avoiding contacts that facilitate the spread of the disease. These These recommendations will be in force until determined by the health authorities. and can be summarized as follows:

  • "Apply hygienic measures such as frequent hand washing with soap and water or an alcohol solution, covering coughs with a disposable handkerchief immediately or in the solution, covering coughs with a disposable tissue immediately or in the crook of the elbow, as well as cleaning elbow, as well as cleaning surfaces that may have been splashed by coughing or sneezing. splashed by coughing or sneezing.
  • In any case, it is recommended In any case, it is recommended to avoid crowded places where it is not possible to keep the interpersonal safety distance of at least one meter is not possible. 
  • It is recommended to leave home as little as possible. as little as possible.

3.- Measures in relation to catechesis catechesis, formative activities and celebration of the Church.

See catechesis should be suspended. It is important to encourage the continuation of family catechesis. family catechesis for which parishes should offer guidance and resources. and resources. Talks, formation meetings, devotional events, concerts, concerts devotional acts, concerts, conferences and similar events in churches and diocesan of a similar nature in churches and diocesan facilities.

For the duration of emergency situation we recommend following the celebration of the Eucharist as a family through the media. Eucharist as a family through the media. Because of their vulnerability, it is advisable that people who are chronically ill, elderly, debilitated or at potential risk, and those who live with them, are advised to refrain from with them, should refrain from attending the celebration of the Eucharist. We are all being are being advised to leave the house as little as possible.

The usual celebrations The usual celebrations of the Eucharist can be maintained with only the presence of the priest and a small group priest and a possible small group convoked by the celebrant. In the case of In the case of celebrations open to the people, we recommend avoiding the concentration of people, following the instructions given in section 2. people, following the instructions given in section 2. During this time, each Bishop may dispense from the Sunday precept those who do not participate in participate in the Eucharist in person for these reasons.  

With Regarding the celebration of funerals and funerals, it is recommended that only the relatives and closest only the relatives and persons closest to them, maintaining the same precautions as in the previous the same precautions as in the previous sections. Other celebrations should be postponed as much as possible. other celebrations should be postponed as much as possible. The processions at this time should be be suppressed. 

From extraordinarily, it is recommended to receive communion in the hand. The celebrants and those who distribute communion and prepare the liturgical objects should be should take extreme care in disinfecting their hands. The rite of The rite of peace should be omitted or expressed in a gesture that avoids physical contact. contact.

The sacrament of forgiveness could be celebrated in spaces or settings that ensure the intimacy and safe distance the privacy and safe distance recommended by the health authorities. health authorities. We priests are called to offer the means to prepare for the celebration at home, time and space celebration at home, time and space suitable for offering Mercy to those who ask for it in this unique to those who ask for it in this unique Lenten season. 

United in prayer. in prayer. Time for spiritual and pastoral creativity

More than ever we must open ourselves to contemplate the Mystery unveiled in the glorious Cross of Jesus Christ. glorious Cross of Jesus Christ. Present and future measures oblige us to keep our distance. distances. Let us cultivate the closeness of prayer. Let us pray for one another, for for those who are suffering from the disease, for their families and friends, for the healthcare health personnel, as well as for those working to contain the spread of the virus. of the virus. 

This situation calls us to a pastoral creativity to help each other to live Lent and Holy Week in a new way. Lent and Holy Week in a new way. We pastors are especially called to a new commitment and creativity in the way we accompany the People of God. the People of God. As Pope Francis has said today: "May the People of God be accompanied by pastors and the consolation of the Word of God, the sacraments and prayer. sacraments and prayer".

At Lenten itinerary, lacking some community liturgical signs and expressions of popular devotion in the streets of the expressions of popular devotion in the street, we are called to a path even more deeply rooted in what sustains the spiritual life: prayer, prayer, the to a path even more rooted in what sustains the spiritual life: prayer, fasting and charity. fasting and charity. May the efforts made to contain the spread of the coronavirus of the coronavirus be accompanied by the commitment of each of the faithful to the greater good: care for life, the defeat of the care for life, the defeat of fear, the triumph of hope. 

The temples can remain open for personal prayer and to invoke the Lord's gifts of wisdom and strength to the gifts of wisdom and strength to live this moment.

5.- Collaboration and review of criteria

We show our willingness to collaborate responsibly in all that is necessary for the control of this pandemic in control of this pandemic in accordance with the indications of the health authorities, especially the authorities, especially in the concretization of the state of alarm. criteria may be updated as events evolve and as new measures are taken by the events evolve and new measures are taken by the public administrations. authorities.

This is a circumstance in which to raise our gaze to the Lord from the fragility of our human condition, remembered on Ash Wednesday. the fragility of our human condition remembered on Ash Wednesday. At unexpected desert that we are going through, we will awaken a gaze to God and a greater welcome and solicitude for our and solicitude for our brothers and sisters, especially for the sick and those most lacking in joy and trust. the most lacking in joy and trust. 

At the prayers of Lauds and Vespers, as well as in the preces of the Holy Mass, prayers to the Lord and the prayers to the Lord and to the care of the Blessed Virgin, that they may sustain us all in hope, relieve those to sustain us all in hope, to bring relief to those who suffer the consequences of this virus, while we entrust the consequences of this virus, while we commend to the good God the deceased, asking for their eternal rest. for their eternal rest. 

Let us make our own the prayer that Pope Francis invites us to pray at this time:

"Help us, Mother of Divine Love, to conform ourselves to the will of the Father and to do what Jesus tells us. Jesus, who has taken upon himself our sufferings and borne our sorrows to lead us, through the cross, to the joy of the cross. our sorrows to lead us, through the cross, to the joy of the resurrection. resurrection. Under your protection we take refuge, Holy Mother of God. Do not disregard our supplications, for we are in trial, and deliver us from all danger, O glorious and blessed Virgin. glorious and blessed Virgin". 

Commission Executive Committee of the Spanish Episcopal Conference Madrid, March 13, Friday of Lent 2020

TribuneFernando Bonete Vizcaino

The Economy of Francesco or the opportunity to lead radical change

The Pope has invited entrepreneurs and young professionals, Nobel laureates and leaders to the event. The Economy of Francesco, in Assisi at the end of March. Among them will be the author of this article. It is about putting the person at the center.

March 12, 2020-Reading time: 3 minutes

"To study and practice a different economy, one that makes people live and does not kill, that includes and does not exclude, that humanizes and does not dehumanize, that cares for creation and does not depredate it."

It has been a year since these words. They headed the message with which Pope Francis invited young professionals and entrepreneurs, and leaders and Nobel laureates from all over the world to project together an economy concerned with people and the environment. The meeting will take place from March 24 to 28, 2020. The city of Assisi will host the world event. The Economy of Francesco

One year later, on the eve of this meeting, it would not be entirely fair to say that "the moment has arrived", as if that week in March were the end of our concerns about the economy and the sustainability of the planet, a week to meet, share, let off steam and be delighted to have met. The Economy of Francesco is not the end, it is the beginning of a process of discernment on a global scale with which the Church wants to lead the great change that humanity is crying out for, and which, as the Holy Father pointed out in his message, involves, in good measure, the following "giving a soul to the economy of tomorrow".

A new economy?

What does this "revival" of the economy consist of? Undoubtedly, one of the fundamental challenges lies in the overhaul of our current system, governed by capitalism. Or what is the same, governed by competition and performance. This is a reductionist way of understanding the person. Defending that human nature does not respond or identify itself in an essential way with these two counter-values, that competition and performance should not be the driving forces of our work, our aspirations or our life, will not be easy. Just as it is not easy to overcome the hackneyed capitalism-communism dichotomy which tends to prevail in the debate, and which confuses the absence of capitalism with the abandonment of the market economy.

But another economy is possible. An economy sustained by reciprocityHe does not turn his back on anyone or anything, not a single person, not a single element of creation. An economy sustained by freethat is capable of sacrificing profit, large or small, for the common good. An economy, as Stefano Zamagni has so often reminded us, that is instrument of civilization and of moral and economic progress at the same time..

Is this way of understanding the economy really new? Work understood as service to a vocation and to others, and not as slavery to a task or to profit, is this not the great message of Benedict of Nursia? Recognizing the dignity of each and every person regardless of their merit and income level, is not the great message of Francis of Assisi? And each and every one of these ideas, aren't they the great human revolution of the Gospels

It is significant, to say the least, that the memory of both saints has been recovered by our last two popes. At the same time, they correspond to Pope Francis and Laudato si' the good sense of having put the Church in a position to lead the changeWill we seize the opportunity, or will we let others do it for us?

Towards Francesco's economy

Many of the biggest names in today's economy will gather in Assisi in response to Pope Francis' appeal: Nobel Prize Laureates Amartya Sen and Muhammad Yunusinternational experts and entrepreneurs such as Jeffrey Sachs, Stefano Zamagni, Kate Raworth, Juan Manuel Sinde, Brunello Cucinelli, Anna Meloto, Cécile Renouard, Mauro Magatti, Jennifer Nedelsky... Five hundred young people from all over the world have been selected to work with them during the meeting in a collaborative process and dialoguewhich includes - as can be seen among the above-mentioned - not only those who "have the gift of faith, but to all men of good will, regardless of differences of creed." -I quote again from Francisco.

In a replication of this process, institutions and communities around the world have organized preparatory meetings and working groups. From the Ángel Herrera Oria Cultural Foundation, CEU IAM Business School and the CEU Universities we celebrate the cycle Towards Francesco's Economy. Different experts have passed or will pass through our University: Christian Felberleader of the movement Economy of the Common Good; Pablo SanchezB Corp Spain's chief executive officer; Xavi Roca-CusachsSpanish partner of Conscious Capitalism; Asunción Estesoand president of the Economy of Communion, a businesswoman linked to the Economy of Communion. Association for an Economy of Communion in Spain (AEdC). 

We invite you to play a leading role in the change, to learn about the content of these sessions, to register and to join future meetings, through francescoeconomy.ceu.es

The authorFernando Bonete Vizcaino

D. in Social Communication. Professor at CEU San Pablo University. Participant in the world meeting The Economy of Francesco.

@ferbovi

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Father S.O.S

"X-File"

In the midst of this tangle of attempts to buy happiness, the priests end up coming across some "X-File: unclassifiable phenomena in a strictly corporeal or earthly way. 

Manuel Blanco-March 5, 2020-Reading time: 3 minutes

In a deeply materialistic and consumerist era, human beings long for spiritual and moral values. He would like to feel part of a healthy family, but something very different springs spontaneously from the infected depths of the "ego": confrontation, loneliness, competition, outrage, envy... Chesterton maintained that "when you stop believing in God, you immediately believe in anything".. But, even while maintaining faith, a supernatural cloud of "respect" and bewilderment settles over the earth. Without fear, for Christ has conquered and accompanies us.

Years ago, a priest witnessed a curious episode. During a meeting of young people, someone decided to play a game that he considered "funny": a representation of good versus evil; angels good vs. angels The idea was to use fear as entertainment in the manner of a horror movie. He recounted how, a few hours later, he had to leave the prevailing hullabaloo because he felt ill: tenths of a fever; diarrhea; creaking wood in the attic of his room... The gathering had to be suspended due to a stomach virus that affected the whole group. The health center diagnosed it clearly; but over that day hovered the shadow of the ancestral advice: "there are some things you can't play with".

"D. Remigio, strange things have been happening in my house for a few days...". The priest is not an expert in paranormal phenomena, nor has he taken exorcist courses with the famous Father Amorth. But he is a pastor and comes to the distress of any parishioner. "I don't understand this, my son. But how about praying together a little? It can't do any harm. It was a question of strange noises, events with a "jinx" aspect that the head of the family perceived. D. Remigio asked them some specific questions because he knew the person who was asking for his help: a sensible guy, incapable of inventing strange things or easy credulities. "Have you participated in complicated games of Ouija, astral cards, witches...?".

At first, it seemed a strange question, without foundation. But then someone spoke up: "Look, Mr. Remigio, it could be...". The eldest son explained that, a few days ago, he had been angry with a friend of his and, now, she kept threatening him: "I told my mother, who knows about witchcraft". "You're going to find out." "We will hurt you." Besides criticizing them all over town, they could be doing "something else...". Remigio was a little frightened; just enough to take a first step in the Lord's arms. He summoned everyone in the house to pray. They would use the text of a family prayer of blessing that he practiced assiduously in the parish. If he perceived a major complication, he would inform his superiors. They prayed. Simple, but concentrated (God also uses these circumstances to remind and acknowledge Him). A few days later, the person who came to Fr. Remigio telephoned him: "Everything has been fine since you were at home. That same night, Mom slept soundly. She is much calmer. At work, like silk...".

Shortly before dinner, during an epic winter night in the north of Spain (constant rain, damp cold, intense darkness...), they phoned the priest: "You're going to call me crazy, Father Nicomedes. But we have been at home for some strange days and we have not been able to get up; my husband and I are overwhelmed... I am afraid for the children... If you could come this way...". This was a family that had been entrusted by the parish to prepare the Eucharistic worship. They instructed people to receive the sacraments; they taught them to pray in an authentic way; they fostered affection for the Blessed Virgin... From this, Mr. Nicomedes deduced that, whether the diabolical activity was visible or not, the basement tenant He could feel somewhat annoyed with the functions performed by this family. He left for that house. On the way he thought that, if the movies were true, he would not return home that night, crushed by some tree while driving, to the cadenced beat of the windshield wiper; or electrocuted by an errant high-voltage wire. Although he knew that the Jesus "hidden under the priest" wishes to accompany the troubled; casting out demons and ghosts; restoring nerves; forgiving; bringing peace. With faith and common sense. Nicomedes picked up the Blessed Sacrament to "escort" him on the visit. They prayed together. He had a quick sandwich for dinner and left. He arrived home safe and sound; everyone slept peacefully.

The famous Galician saying goes: "I do not believe in the meigas (witches) but, there are some, there are some...". God adorned the presbyter with the powers of her Beloved Son. So that, in a simple and effective way, he may drown evil in an abundance of good.

Evangelization

From the Amazon to the drama of migrations

With the post-synodal apostolic exhortation Dear Amazonia, Pope Francis delivers to the whole Church the fruits of the October Synod and invites to an evangelizing renewal that starts from the peripheries and the poor.

Giovanni Tridente-March 5, 2020-Reading time: 5 minutes

He had promised it by the end of the year (2019) and Pope Francis has kept his word. On December 27, in fact, he completed the post-synodal apostolic exhortation Dear AmazoniaThe document was finally signed on February 2 of this year, the Feast of the Presentation of the Lord, due to the technicalities of the revisions and translations. It is a document born from the heart of the Pontiff, as a fruit of his experience of the synodal work of last October, in which he participated with attentive spirit and great availability.

He now delivers to the whole Church these "resonances" which - he writes - are not intended to replace or repeat the final Document - which he invites you to read in its entirety anyway - but rather "enrich and challenge". to the ecclesial community itself, starting from the Amazonian periphery. 111 points, 4 chapters and a very beautiful final prayer addressed to the Virgin Mary, which serve as a framework for 4 great "dreams for the Amazon". (5-7): rights of the poor, cultural richness, natural beauty and incarnated evangelizing commitment.

DATO

15.10.2017

During the Angelus in St. Peter's Square, Pope Francis convenes the Special Assembly of the Synod of Bishops for the Pan-Amazon Region.

It is a text that belongs to the ordinary magisterium of the Supreme Pontiff and must be read and meditated upon in its entirety. The "social dream" is a great closeness to the oppressed, which the Pope identifies in the original peoples, often victims of "submission" by local and international powers. In the face of these injustices, it is obligatory "be outraged and ask for forgiveness" (15-19) and at the same time to constitute "solidarity and development networks"..

The "cultural dream". focuses on the custody of roots (33-35), avoiding the homogenization of cultures, but stressing the fact that diversity must become "a bridge"always assuming "the peoples' rights perspective"..

The third dream is the "ecological", that makes you think of Laudato si', in the awareness that care for the environment and care for the poor are inseparable. At the global level, the following must not be overlooked "the cry of the Amazon". (47-52), given that the planetary balance depends precisely on the health of those lands.

Finally, the "ecclesial dream".The report, dedicated more specifically to pastors and the Catholic faithful, from which emerges a "great missionary announcement". (61) which is indispensable for Amazonia but can also set in motion a process of greater scope. Here, evidently, the Pope desires greater access to the Sacraments, especially for the poor, and imagines a greater missionary presence from other lands, as well as a renewed protagonism of the laity and new spaces for women.

The voice of the Special Secretary

In the long interview granted to Palabra in the January issue, Jesuit Cardinal Michael Czerny, who was Special Secretary of the Synod on the Amazon, had appreciated the many fruits and the great richness of the final Document. "But perhaps I can underline the experience of synodalityto walk together. To feel the peace and consolation that came from the experience of feeling guided by the Spirit and recognizing so many gifts, to feel the call to respond to a particular reality and to respond together, yes, to the cry of the earth and of our brothers and sisters".he added on that occasion. 

DATO

6-27.10.2019

The Synod is being held at the Vatican with the participation of 185 Synod Fathers, 25 experts, 55 auditors and 16 representatives of various indigenous ethnic groups.

Talking to Vatican News just after the publication of the exhortation, has recognized how the heart of the Pope's document is his love for the Amazon and the consequences of such love: "An overturning of the common way of thinking about the relationship between wealth and poverty, between development and protection, between the defense of cultural roots and openness to the other.".

Diplomats on mission

Another desire that the Holy Father had expressed at the end of the Special Assembly of the Synod of Bishops for the Pan-Amazon Region is the one he put in writing a few days ago, expressly asking the President of the Pontifical Ecclesiastical Academy, Bishop Joseph Marino, to make it operative from the next academic year. We are talking about the insertion in the curriculum of formation for priests who are candidates for the diplomatic service of the Holy See of "a year of missionary commitment in a diocese of the Particular Churches".so that they can be trained in "in apostolic zeal to go to frontier territories outside their dioceses of origin"..

This wish that is now coming true is also in the same line as point 90 of Dear Amazonia, where the bishops are exhorted to be generous in directing precisely to the Amazon those who show a missionary vocation. In his impromptu speech at the conclusion of the Synod, on the other hand, Pope Francis had emphasized the fact that "in the non-Amazonian zone, with respect to the Amazonian zone".there is a large "lack of apostolic zeal in the clergy." since many priests are sent to the more developed countries of the United States or Europe instead of those where there is an urgent need. Those "more remote places"as it is said in Dear Amazonia 89, where it is difficult to ensure priestly ministry.

Evidently, the Pontiff's decision is not only limited to the Amazonian lands, but he wants to affect all the countries of the world. "growing challenges for the Church and for the world." which refer, for example, to a Europe in strong decline from the point of view of Christianity, to Africa, "thirsty for reconciliation"to Latin America "hungry for nourishment and interiority."North America, which must recover an identity that is not based on exclusion, and Asia and Oceania, where the influence of the "of ancestral cultures"..

Together with a solid priestly and pastoral formation, Francis wants to guarantee to the future diplomats - his representatives far from Rome - a personal experience of mission walking alongside these "distant" communities. He is convinced that this initiative will also be of mutual benefit to the various local Churches, as well as arousing in other priests the desire to make themselves available as missionaries outside their own diocese, perhaps even in Amazonia. 

Next Synod in 2022

At the beginning of February, the Ordinary Council of the General Secretariat of the Synod of Bishops met and proposed to the Pope a list of possible topics to be discussed at the next Ordinary General Assembly. On this occasion, the Pontiff decided to convene it for the autumn of 2022, so as to encourage greater involvement of the whole Church in the preparation and celebration of this new Synod, also considering that all the dynamisms born from the last assemblies on young people - with the exhortation Christus vivit- and about the Amazon.

Also at that meeting the Council, which is composed of 16 members, who are cardinals and bishops from all over the world elected by the Synod Fathers at the 2018 assembly and always presided over by the Pontiff, wanted to spread a message on the consequences of the migratory phenomenon affecting many regions of the planet, linked above all to wars, economic inequalities, persecutions, terrorism and ecological crises.

DATO

02.02.2020

On the Feast of the Presentation of the Lord, Pope Francis signs in St. John Lateran the post-synodal apostolic exhortation Dear Amazonia, which he delivers to the whole Church.

Faced with the disorientation of individuals, the destruction of families and the trauma of young people who are victims of all kinds of abuse, the Synod Council wished to recall that the Church "deplores the reasons causing such a massive movement of people."while "is called to offer comfort, consolation". to those who are suffering. 

Resettling refugees

A few days apart, three cardinals have addressed a letter to the bishops' conferences of the entire European Union, with an appeal to relocate in the various European countries the refugees present on the Greek island of Lesbos, which Pope Francis visited in 2016. The missive - signed by Cardinals Jean-Claude Hollerich, President of the Commission of the Bishops' Conferences of the European Community; Michael Czerny, Undersecretary of the Migrants and Refugees Section of the Dicastery for the Service of Integral Human Development; and Konrad Krajewski, Almsgiver of His Holiness - also specifies the procedures that can be followed with the help of the Community of Sant'Egidio, with the now famous. "humanitarian corridors".

Family

Naprotechnology. An answer to fertility or female cycle problems.

Naprotechnology works with the female cycle and represents a different vision of how science is put at the service of people in an integral way, says Dr. Helena Marcos. It is not only aimed at married couples with fertility difficulties, but at all women with problems in their cycle, and maintains the nature of the conjugal act. 

Helena Marcos-March 5, 2020-Reading time: 7 minutes

Have you faced, or has any woman you know faced, circumstances such as those described below? 

-You have irregular cycles or long periods without menstruation, or somehow you think that there is something abnormal in your cycle and when you consult with your doctor he/she tells you that "it's normal" or tries to prescribe the contraceptive pill to you for "regulate the cycle". 

-You have very painful menses and other disabling symptoms and the only thing you have been offered (again) is oral contraceptives or an IUD. 

-In your marriage, children are not coming despite the fact that you have been open to life for some time. The doctors have only offered you assisted reproduction techniques without doing more than a very basic study, and they have told you afterwards that you are "infertility of unknown origin" or that there is a male cause whose only solution is in vitro fertilization. 

-You have had one or more miscarriages, and they have not studied their causes and possible solutions (because you have had one or more miscarriages). "few" you need at least three to study it, or because you already have children and you have "there is no reason to insist on having more").

If you have been in this or similar situations, don't despair! There is an answer that Medicine can give you. And that answer is Naprotechnology. 

What is Naprotechnology?

When I am asked what field of medicine I work in, I usually say that I take care of fertility and the health of women and marriages. If I may elaborate a little more, I explain that I work in a subspecialty called Naprotechnology. Usually the response is an astonished face, which is why I have to rush to define this little word. 

Naprotechnology comes from Natural Procreative Technology or Natural Procreative Technology, and is defined as "...".the new science that works cooperatively with the female cycle".. This means first of all that it is based on scientific facts, on very solid research, and that it is a medical science. It is about studying in an orderly way in order to diagnose pathologies and to treat them. It especially refers to gynecological pathologies and therefore it must also deal with both members of the couple together when they suffer from infertility. The word "natural" within the definition indicates that in this science the nature of the conjugal act is maintained, without obviating or damaging it (as occurs in assisted reproduction and contraception). 

Although infertility is the most common pathology we treat, Naprotechnology is not limited to infertility alone, but treats all pathologies of the female cycle, such as irregular cycles, premenstrual syndrome or painful menstruation, as well as other gestational pathologies such as repeated miscarriages, postpartum depression, or the threat of premature birth. Therefore, it is not only addressed to couples with fertility problems, but to all women with cycle problems. 

30 years in the United States

Thomas Hilgers, the director of the University of California, took as his own the appeal of St. Paul VI to the men of science in the famous encyclical Humanae VitaeIn order to help husbands and wives live the doctrine of the Church, he began to investigate the natural methods of fertility awareness. 

In his research, which began in 1976 and culminated in the complete description of the method in 1980, he developed the system more than 40 years ago. metodo Creighton for fertility awareness, a system based initially on the standardized development of the Billings ovulation method. She surrounded herself with a team of collaborators with whom she began the research and development of the system. 

The metodo Creighton is based on the adequate knowledge of the couple's fertile and infertile periods, and is based on the studies of Dr. Billings on cervical mucus, performing, as a novelty, the standardization of the method. 

This means that it converts the subjective observations of each woman into objective ones, i.e., standards where they can recognize the same categories of mucus. Moreover, being a standardized method, all teaching and learning processes are marked, having a common pedagogy for all parts of the world. 

It is a program based on the pillars of learning, service and research. The professionals who teach the method have a very complete training that lasts 13 months and are closely supervised during this time.  

During his studies of the female cycle, Hilgers was able to verify that in the graphs that women made, alterations could be observed that correlated with specific health problems. And this was the beginning of Naprotechnology, a science that, although "young", has been developing in the United States for about thirty years. In Spain it is still young since we are celebrating this year the fifth anniversary since the first female doctors -the first one was Dr. Mena, in Zaragoza- started practicing it after their training in the USA. 

Dr. Hilgers continues to conduct research, and in 2004, as a result of several decades of work, he published the text The medical and surgical practice of NaprotechnologyThe book is considered a textbook on the subject and a bedside book for all of us who dedicate ourselves to the practice of this science.

In Spain, since 2016 

In 2016 a married couple, Jordina Fabrés and Venancio Carrión, parents of two Napro babies and patients of Dr. Mena, faced with the lack of information in Spanish that they themselves had experienced, have the initiative to make Naprotechnology known in Spain. And so began a work of dissemination and promotion at national and international level, putting patients in contact with professionals in various parts of the world. In order to better perform this task, in Spain in 2017 they presented the Spanish Association of Naprotechnology in its First Annual Meeting. Thanks to the support of bishops, parish priests and professionals, we have carried out various activities to raise awareness of this science, which is still quite unknown. 

Since then, some 1,500 marriages have been attended by telephone and around 900 marriages/women have been attended in medical consultations. In addition, three meetings have already been held, the last of them international, with the presence of renowned professionals from Mexico and Poland. In our work we have always seen as a priority the care and assistance to patients during their journey. 

Fortunately, the Spanish business is progressing and consolidating and there are other professionals who have been trained during the last year.

Naprotechnology uses the Creighton Model System chart as a diagnostic tool, which helps women to know their fertility and the physician to diagnose and monitor treatment. It is an invaluable tool for follow-up and one in which physicians work as a team with the professionals at FertilityCareThe patients are taught how to chart in a proper way. 

As many treatments as people

Thus, Naprotechnology and the Creighton system form a double helix and cannot be understood without each other. The Creighton Model system is also a tool that, like any fertility awareness method, can also be used by spouses in case of serious reasons for postponing gestation and is therefore a true family planning method, as its developers usually explain. 

Once the patients have begun their apprenticeship with the professional FertilityCareThe patient is asked to provide a chart with two or three cycles to the physician expert in Naprotechnology. Subsequently, a battery of complementary tests is requested, depending on the needs of each patient: very detailed analyses are usually required (at specific times of the cycle), tests to assess the permeability of the fallopian tubes, ultrasounds to assess adequate ovulation, seminogram for the male, studies of food intolerances, etc.

After a detailed study, a treatment is started in a totally personalized and dynamic way. There are as many treatments as there are people, since the causes of the problem can vary greatly, so the treatments range from supplementation, special diets, hormone therapy, ovulation induction, even surgery in necessary cases. 

Be patient

The treatment is a path in which patience is very important, since the proper restoration of health is not usually a quick and easy process. However, we try to accompany these patients throughout the entire journey at all times, with the help of the advice of couples who have gone through the same process and have adequate training to deal with these cases. 

In some places we also have support groups where they can meet families in similar situations and talk about their common concerns. In my case, I work at the Family Orientation Center of the Diocese of Getafe, so I can count on the proximity of professionals such as psychologists, sexologists, counselors and priests in case a referral is necessary.

Not only pregnancy

When we talk about Naprotechnology being successful, we are not only referring to pregnancy. Of course there are marriages that achieve a pregnancy and we consider it a success, but the best we can contribute from this science is to perform a quality medicine and, especially, the accompaniment of patients in this process. In many cases we find that what the patients ask for is not the best way to achieve a successful pregnancy. "a son"The aim is to know the reasons why the children do not come, to be treated and studied in the right way, and to be seen as the people they are in a context of suffering, misunderstanding and grief. 

If we think that in Spain one out of every seven couples has fertility problems, we can assume that there are many families suffering for this reason. In today's medicine, although it may seem paradoxical at this time of the exaltation of autonomy, patients are the forgotten and the most neglected. Patients who come to us for infertility are offered only one way, assisted reproduction. If this path is not desired, no other option is considered beyond the "you'll be back". 

A different view of official proposals

Likewise, in women with cycle problems, there is no other option beyond the pill, without any other research or treatment that could provide a different vision. 

Current proposals "officers" are those in which acts are proposed that: a) damage the conjugal relationship, separating it from procreation; b) damage the person, breaking their union, causing physical (very high doses of hormones, superovulations) and psychological (great stress, guilt for frozen embryos, making public processes that should be intimate) consequences on their health; c) damage people: in this case, the embryos that are discarded as "leftovers" for being from "lower quality", or be sick, or that freeze, they may be sold for research on them. 

On top of that, these procedures have little efficacy in achieving pregnancies. It is difficult to know exact figures since the clinics that perform assisted reproduction make sure that the numbers are expressed in an opaque way, giving results that are not very accurate. "per cycle" and considering a positive pregnancy test a success and not a live newborn, for example. If the efficacy is low with respect to pregnancy, it is usually nil in terms of diagnosing the underlying pathology and restoring the woman's health. 

Building a family

In today's Medicine, Naprotechnology is like a breath of fresh air, a different vision (so old and so new) of how science should be put at the service of people in an integral way. 

Moreover, it is the only science from which one can really help to build a family, speaking of the fruitfulness to which every person is called, exercised in its different variants - biological parenthood, adoption, fostering, helping other families, etc. - all from the vocation and the path that God has for each person. 

Treatment of "people".

In my experience I can recount some really touching and wonderful things that have happened to me. From people who thank you for speaking to them "as people", because "they've never been talked to like that"parents who bring their children for me to meet them, who send me photos to put in my office; couples who stop treatment and are still very grateful for the diagnosis and the help they received; people who improve their health; women who decide to become professionals themselves; women who decide to become professionals themselves; people who are very grateful for the diagnosis and the help they received. FertilityCare to help other women; families who begin a path to foster care; or patients who have become great friends during this journey that is not always easy, but always worthwhile.

The authorHelena Marcos

Doctor in Medicine. Specialist in Naprotechnology. COF Getafe

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