• Columnists
  • Liturgical blessings and blessing prayers
ColumnistsRafael Domingo Oslé

Liturgical blessings and blessing prayers

Morality not only helps to discern what is right from what is wrong, but it must also facilitate the sometimes tortuous path out of error and be able to fulfill God's will with renewed enthusiasm.

December 20, 2023-Reading time: 3 minutes

In full harmony with the pastoral charity embodied by the pontificate of Francis, the Dicastery for the Doctrine of the Faith has just issued a statement entitled. Fiducia Supplicans, approved by the Pope himself, which gives the green light to pastors to bless those couples living in irregular situations (civil couples not canonically married, de facto, same-sex, divorced and remarried, etc.). 

The document confirms without fissure the traditional doctrine of canonical marriage and makes very clear at all times the moral doctrine of the Catholic Church that considers sexual relations maintained outside of marital intimacy to be contrary to divine law. 

What the Declaration does do, however, is to broaden the liturgical-theological concept of blessing. To this end, it distinguishes the liturgical blessing, which actualizes, at its level, the Paschal Mystery of Christ, from the non-liturgical blessing, which could be called a "prayer of blessing," which is part of the framework of Christian prayer, as an expression of the Church's acceptance and accompaniment of all people, which implores the grace of the Holy Spirit who, through Christ, descends from the Father.

With this expansion of the meaning of the blessings (otherwise present in the Catechism, 2626), the Declaration focuses on the Church as a merciful Mother, who unconditionally welcomes those children who, with humble hearts, come to her for spiritual help.

In the same way that a mother always embraces a child regardless of his or her behavior, situation or circumstance, the Mother Church also welcomes, loves and prays, in imitation of the Virgin Mary, for every person who approaches the "field hospital" in search of protection. 

It is the mission of the Church to facilitate that the action of the Holy Spirit be infused in souls by giving a prudent, positive and practical response to children who find themselves in irregular situations. A child can exclude himself, rejecting the love of God and his Church, but the Church never abandons a child of hers, because God never does.

This is why Pope Francis has given a moral status to the process of accompaniment.

Herein lies, in my opinion, the great contribution of the pontificate of Francis to moral theology. Moral theology not only helps to discern what is right from what is wrong, but it must also facilitate the sometimes tortuous path out of error in order to be able to fulfill the will of God with renewed enthusiasm.

Very much in line with the magisterium of Pope Francis, the Declaration seeks to avoid the tiresome and inopportune casuistry that arises from elevating to the rank of a universal norm what in reality are particular situations (however generalized they may be), and which as such require tailored practical discernment. It is one thing to have events objectively sinful (e.g. sexual relations outside of marriage) and it is quite another matter if there are objectively sinful (e.g. sexual relations outside of marriage) and it is quite another matter if there is situations objectively sinful.

Certainly, there are situations that facilitate sin and rejection of God (e.g., non-marital cohabitation), but that does not mean that any person in such a situation is necessarily in sin (e.g., those who decide to live as siblings). Therefore, these situations require special discernment and qualified accompaniment.

A fundamentalist approach to moral theology, which calls for a rigid and unthinking adherence to established norms and rules, prevents us from giving proper pastoral care to people in such situations, leaving them in a dead end.

Confusion and charity

It is true that doctrinal confusion must be avoided, as this statement makes clear, but it is also true that the possible confusion of a few cannot lead to hindering the acts of charity of the Mother Church towards her neediest children.

The Declaration leaves no doubt on this point: "Precisely to avoid any form of confusion or scandal, when the prayer of blessing is requested by a couple in an irregular situation, even if it is conferred outside the rites foreseen by the liturgical books, this blessing is never to be performed at the same time as the civil rites of union, nor in connection with them. Not even with the vestments, gestures or words proper to a marriage. The same applies when the blessing is requested by a same-sex couple." 

The Church, the Declaration insists, is the "sacrament of God's infinite love. It is a holy and mother Church, full of sinners, of people who advance by "small steps". In each new step, the beauty of God's saving love shines forth and the tenderness of the Church, which feels herself to be a mother, a very mother. Therein lies her strong evangelizing appeal and the splendor of her message.

The authorRafael Domingo Oslé

Professor and holder of the Álvaro d'Ors Chair
ICS. University of Navarra.

More on Omnes
Culture

Theology must be brought back into harmony with the Church

Two theologians from the University of Vienna, one Catholic and the other Protestant, argue that living Christianity outside the Church has turned out to be an illusion. They also conclude that the time when university theology was dedicated to criticizing the Pope and the Magisterium is over.

José M. García Pelegrín-December 20, 2023-Reading time: 4 minutes

Traditionally, theology studies in Germany are carried out at state universities, although there are exceptions, such as the Higher Schools of Philosophy and Theology of various orders - the best known is the Jesuit one in Sankt Georgen, near Frankfurt - and some under the auspices of the bishopric.

The most recent of these is the Cologne School of Catholic Theology (KHKT), the successor to the Theological Faculty of the Society of the Divine Word. These are state-recognized.

During their studies, future priests can live in community ("Konvikt"), but they only reside in the seminary once they have completed their studies.

This system has the advantage that theology interrelates with other disciplines taught and researched in the university. However, it also has its negative side due to the tension between freedom of research and professorship, on the one hand, and submission to the doctrine of the faith, on the other.

For the appointment of professors of theology at state universities, the approval of the Church is required, as stipulated in the concordats. Concretely, this means that the Ministry of Science of a federal state consults the relevant diocesan bishop if it has any reservations about the teaching or lifestyle of a particular candidate or if there is nothing to prevent his appointment ("nihil obstat").

According to the indications of the Vatican Congregation for Catholic Education (now "Dicastery for Culture and Education") of March 25, 2010, the diocesan bishop must first request the "Roman nihil obstat": submit a request to the aforementioned dicastery, which studies it in an "interdicasterial" procedure, with the participation of other Vatican dicasteries, in particular that of the Doctrine of the Faith.

However, during the last decades, in the faculties of theology, "freedom of research" seems to prevail over obedience or loyalty to the Magisterium. This has concrete consequences, for example, in the German "Synodal Way".

One of its main representatives, Thomas Söding, vice-president of the Central Committee of German Catholics (ZdK) and of the Synodal Way itself, is professor of New Testament exegesis at the University of Bochum.

At the last assembly of the ZdK, it became clear how this "exegesis" works: in connection with a letter sent on January 16, 2023 by the Cardinal Secretary of State and the Cardinal Prefects of the Dicasteries for the Doctrine of the Faith and for Bishops, with the express approval of Pope Francis, it was stated: "Neither the Synodal Way, nor a body designated by it, nor an episcopal conference has the competence to institute a Synodal Council at either the national, diocesan or parish level".

Instead of reflecting on its clear content and drawing the appropriate conclusions, one interprets the alleged reasons why the Pope or the cardinals of the Curia might have issued such a prohibition. Thomas Söding, literally: "In this letter, in my opinion, the objection expressed from Rome was formulated very clearly that there should neither be a Synodal Council at the federal level, which is, so to speak, a higher authority than the Bishops' Conference, nor that the bishop - to use my own words - is a kind of Manager of a Synodal Council. The Synodal Committee is precisely not intended to relativize and take power away from the bishop".

In an essay published on the official website of the German Bishops' Conference "katholisch.de", Ulrich Körtner, Professor of Systematic Theology (Reformed Theology) at the Faculty of Protestant Theology, and Jan-Heiner Tück, Professor of Dogmatics and History of Dogma at the Faculty of Catholic Theology, both at the University of Vienna, address the current situation in the faculties of theology.

According to the authors, "there has long been a certain tendency to 'deepen' theology in the sense of interdisciplinary religious research, which increasingly distances itself from the churches and prefers to deal with 'lived' or 'invisible' religion".

Rather than criticizing the hierarchy - "the days when academic theology was primarily a critique of the Pope and the Church are probably also over, since the few people who are interested in ecclesiastical theology today are increasingly turning to ecclesiastical or evangelical training centers for study" - they argue that current theology "is turning out to be a mediocre form of religious sociology".

In a process of secularization and also of "individualization of religion" there arises a widespread opinion - the authors continue - of the existence of an "invisible religion", which they describe as a "myth based on the erroneous idea that every answer to questions of meaning is religious".

On the one hand, the idea that it is possible to live Christianity outside the Church has turned out to be "largely an illusion", because "without a connection to the Church, beliefs and practices evaporate".

On the other hand, also in the Church and in theology "there is a danger that the Christian faith will evaporate into a Christianity without Christ", because instead of speaking of the God of revelation, in many cases we speak of the question of migration and climate protection.

In this case, "God is above all a vague 'cipher' that serves to elevate morale, but which can also be dispensed with if necessary when forging alliances with other parts of civil society."

The solution, according to these authors, is "an academic theology that thinks from and towards the Church, which, however, does not limit itself to internal ecclesiastical spheres, but seeks academic exchange with other university disciplines. However, instead of uncritically accepting the theories of sociology and philosophy and using fashionable vocabulary to give oneself a more interesting varnish, it is necessary to reappropriate hermeneutically the fundamentals of faith and incorporate them into the dialogue".

Körtner and Tück conclude: while "greater attention should be paid to the subject of the Church in all theological disciplines, this should not be confused with a clericalization of academic theology. This is, rather, in line with the findings of religious sociology, according to which religiosity and ecclesiastical affiliation go much more closely together than previously thought.

Therefore, "a contemporary theology must be understood as a stimulus to become publicly involved and to bear witness in word and deed to the gospel of God's love, which has found a concise form in the person and history of Jesus".

Read more
More on Omnes
Evangelization

God's servant Isaac Hecker on his way to the altars

Isaac Hecker was a priest, publisher and missionary preacher. His work helped spread the Catholic faith throughout the United States and he is now on his way to the altars.

Jennifer Elizabeth Terranova-December 20, 2023-Reading time: 5 minutes
RelatedRelated News"With the saints we can weave a relationship of friendship."Related NewsCauses of the saints, new rules on assets

At the recent assembly of the U.S. Conference of Catholic Bishops, held at BaltimoreThe bishops voted to advance the cause of canonization of a New Yorker, Isaac Hecker, once known as "Ernest the Seeker".

Father Hecker was born in New York in 1819 to poor German parents. His mother was a devout Methodist, and that influenced Isaac. At the tender age of three, young Isaac contracted smallpox and death seemed imminent. His family gathered around him and told him he would not survive and would soon go to God. Isaac had other plans and replied, "No, I will not die now; God has a great work for me, and I will live to do it."

Isaac's childhood was not easy, and he met with an unexpected interruption when his father abandoned the family when he was about four or five years old. With financial problems, his two older brothers dropped out of school and opened a bakery, which would be very successful. Isaac worked for his brothers, but was never satisfied with the trade because his soul longed to understand what God wanted of him.

In his early twenties, Isaac Hecker had what is described as a "mystical experience." He wrote: "I saw a beautiful angelic being and myself standing beside her feeling the most heavenly pure joy. It was but a dream; I have not yet attained the power to speak of it. Rest in me underdeveloped." This would begin his profound religious journey, but he could not yet put a name to it. Subsequently, he stopped eating and was too distracted to work after his "vision." He wrote in his journal, "This vision hovers over me, and its beauty prevents me from accepting anything else."

His concerned brothers contacted Orestes Bronson, a minister and writer who would positively influence Isaac's life. He was also a contemporary of Emerson and other like-minded men, and asked questions like Isaac, such as "Is the world more than it seems? Is there a deeper side to life? Is there something we go through that opens our eyes to the ultimate questions of life?" Bronson and Emerson were then the most reputable intellectuals in the country.

Ernest The Seeker

Orestes Bronson acts as Isaac Hecker's father figure. He invites him to Brook Farm, a transcendentalist commune where he would have the opportunity to be among the movers and shakers of the time who had a new vision for America. These men were ministers, philosophers and writers such as Henry David Thoreau and Emerson, who were leading this movement. Isaac was exposed to their ideas, philosophies and wisdom. He liked them for their "sincerity and curiosity," which earned him the nickname "Ernest the Seeker." He wrote:

"I went for a walk in the forest, and the scenery was beautiful; the green pines and the moss of various tints, and the clouds with the sun bursting through them; the silence and the shadowy mystery of the forest produced such a charm for me."

The mystics

Still searching for something deeper, Isaac spent time at Fruitlands, another commune of the Transcendentalist Club, whose library was filled with Catholic mystics, such as Catherine of Siena, Teresa of Avila, and Catherine of Genoa, but a place Isaac found unsatisfactory. He wrote, "Without religion as a basis, guided by the Holy Spirit, it seems to me that there is no hope for these community movements." Isaac believed there was more to it and left Fruitlands and, in 1844, moved back to New York City.

Upon his return, he could either immerse himself in his family's business, which became quite successful, or take the path to which he was ultimately headed, but which was still unknown and indescribable to him. "The fact is that I can do nothing while there is a presence so deep, I don't know what to call it, so deep within me," Isaac wrote.

Isaack Hecker continues to search for meaning, meets with leaders of many religious groups of the time and "falls in love with Catholicism." At the time, the Roman Catholic Church was "the most despised church in America and the least respectable and yet so rich and full," says Isaac Hecker. He attended several Catholic Masses and said, "I know not whether this Church is or is not what certain men call it, but this I do know that it has the life for which my heart thirsts and for which my spirit is in great need." On August 4, 1844, Isaac Hecker was baptized in the old St. Patrick's Basilica in Manhattan.

Shortly after his baptism, Isaac Hecker was ordained a priest and joined the Redemptorist Community. He delighted in the missionary work to which he devoted himself and found it "a great source of consolation." He even preached to non-Catholics at a time when anti-Catholic sentiment was rampant in America and when people wondered if it was possible to be Catholic and American at the same time. But still, Isaac Hecker was optimistic and believed that "The prospects for our holy faith were never so encouraging in America as at the present time; the American people are capable of great enthusiasm; they will produce the worthy effects of our faith and of our spiritual mother, the Catholic Church."

He would write his first book, "Questions of the Soul," and others; however, what followed was a period of darkness for him because he faced challenges when his new superior general disagreed with his approaches and ideas. But determined and guided by the Holy Spirit, he went to Rome and defended his cause. In an interview, Cardinal Edward Egan (April 1932-March 5, 2005), former cardinal of the Archdiocese of New York, said, "Hecker was right...we needed to bring the Gospel to America the American way."

Homage to St. Paul the Apostle

On March 6, 1858, Redemptorist priests formed another religious community, the first male religious founded in the United States, the Missionary Society of St. Paul the Apostle, known to many as the Paulist Fathers. Isaac Hecker named it after St. Paul the Apostle, who was "most responsible for the initial spread of Christianity." "The Paulist Fathers wanted to spread the message of Catholicism throughout the new world," as St. Paul had done throughout the old world.

"Our vocation is to welcome souls into the Catholic faith, to spread the faith through conferences, missions, lectures, sermons, the pen and the press," say the Paulist Fathers of their work.

The steam priest

Isaac Hecker entered a joyous and productive era. He founded the first Catholic publishing house in the United States, called Paulist Press. He lectured to lay audiences and encouraged the audience to pray: "Prayer is to the life of the soul as breathing is to the life of the body. Pray when you get up and get dressed, pray when you go to work...". He was given the name "the priest of steam". Many scholars note that he "spoke American, knew the American people and did his best to move the Catholic Church to that environment." When the former Archbishop of New York, John Hughes, established a new parish west of the newly urbanized Central Park, he assigned it to the new religious community. "Isaac believed that America had a saving mission in the world, especially toward the Catholic Church," opines William Portier, author and theologian.

Isaac Hecker, priest, editor, missionary preacher and publisher, died on December 22, 1888 in the rectory of St. Paul the Apostle Church in Manhattan, surrounded by his Paulist confreres. The cause for the beatification and canonization of Fr. Hecker was formally opened in 2008, when he received the title of "Servant of God".

Read more
RelatedRelated News"With the saints we can weave a relationship of friendship."Related NewsCauses of the saints, new rules on assets
More on Omnes
  • Newsroom
  • Spain
  • Increase in baptisms and canonical marriages in Spain by 2022
Spain

Increase in baptisms and canonical marriages in Spain by 2022

The Spanish Episcopal Conference today presented the Report on the Activities of the Church, which, as it has been doing for the past 10 years, gathers data on the varied presence of the Church in society.

Maria José Atienza-December 19, 2023-Reading time: 5 minutes

Ester Martin, director of the Transparency Office of the Spanish Episcopal Conference and the Secretary General of the bishops, Francisco Cesar García Magán, presented the data for 2022. Broadly speaking, the data are very similar, although slightly lower in almost all aspects than last year.

Although, in general, this presentation was made around the month of June, coinciding also with the "income tax campaign", the bishops have decided to bring this presentation forward to December from now on in order to make known the data of the previous year and not of two previous calendar years. "We will always present the previous year's Report at the end of the calendar year," said the bishops' spokesman, Cesar García Magán.

"The most important thing is the people and the ecclesial realities that are behind it; we cannot just focus on the figures," stressed the Secretary General of the Spanish Episcopal Conference, who reiterated that "we are proud of our Faith, of our priests and seminarians".

For her part, Ester Martín emphasized that bringing forward the date is a great effort, but it is a way of helping society that demands this transparency and is the fruit of the implementation of the systems of work and accountability in the Spanish dioceses. Martín defended the Church's commitment to transparency and affirmed that "the Church in Spain is a pioneer".

The Report is structured in five blocks in which the general data of the Church are differentiated: number of priests, consecrated life, missionaries, etc.; and the three areas in which it traditionally "divides" its task: the proclamation of the faith, the celebration of the faith and "living the faith". It also breaks down the data concerning the process and distribution of the tax allocation and the diocesan economy.

Less Mass attendance but increase in baptisms and canonical marriages

According to the data in the Report, more than 8,048,484 people regularly attend Mass.

In Spain, more than 9.5 million masses are celebrated every year. The pastoral work of priests totals more than 27,430,000 hours.

Surprisingly, 2022 marked a break in the downward trend in the reception of sacraments. In 2022, there was a notable increase in the number of baptisms (159,129 in 2022 (149,711 in 2021) and confirmations (104,600).

However, one of the most encouraging increases was that of canonical marriages, which rose from 25,762 in 2021 to 35,253 in 2022. However, first communions decreased and anointings of the sick increased slightly.

"The pandemic has been a time of searching for meaning and a return to the parishes," said Ester Martin, referring to this increase.

Generalized decrease except for permanent deacons

One of the aspects that emanate from this report is the slight decrease in the number of priests (15,669), seminarians (974), religious men and women (32,967), catechists (83,435), religion teachers (35,799), missionaries (10,147) and cloistered nuns and monks (7,906).

The only thing that increases is the number of permanent deacons, which will increase from 539 in 2021 to 572 in 2022. This ministry is becoming more and more widespread in Spain and is providing a source of oxygen in places with a shortage of priests.

The number of national lay associations and movements and territorial lay associates also decreased, albeit very slightly, to 80 and 407,563 respectively.

More students of immigrant origin in subsidized schools

One of the most important sections of this report, due to its scope and importance in Spanish society, refers to the presence of the Church in the educational sphere, especially in schools. The 1,502,868 students who attend one of the 2,536 Catholic schools in Spain, the vast majority of which are subsidized.

In this area, there has been a significant increase in the number of students of immigrant origin attending one of these subsidized schools, from 76,283 in 2021 to 82,199. In fact, as the Report points out, 5% of immigrant students are enrolled in subsidized schools.

The Catholic school continues to save the Spanish State a considerable economic amount, in 2022, this saving was 4,213 million euros.

The evident advance of age leaves its mark in the decrease of students in schools and the increase of this figure in universities of Catholic or pontifical inspiration.

If there is one thing that characterizes the Church in Spain, it is its vast cultural heritage. This Mmeoria points out that "all the activity generated by the presence of the cultural heritage of the Church in our country has a total impact on the GDP of Spain of 22,620 million euros, and contributes to the employment of more than 225,000 jobs directly, indirectly and induced".

The conservation of cultural heritage is one of the most important items within the diocesan economies, also due to the generation of employment, tourist wealth and economic impulse that these temples represent for the areas in which they are inserted.

In 2022, the dioceses allocated 47,244,310.75 euros in half a thousand construction, conservation and rehabilitation projects.

Charity, the strong point

The social and assistance work carried out by dioceses, parishes and institutions such as Caritas is one of the keys to the Church's presence today. There have been 3,778,740 people accompanied and assisted in one of the 8,796 assistance centers of the Church.

Although the number of poverty alleviation centers has decreased, the total number of people served hardly varies; in 2021 there were 2,277,434 people while in 2022 there were 2,066,694. A similar trend is observed in the centers for assistance to migrants, refugees and fugitives, which served 90,214 people, a slightly lower number than in 2021, and in those for the defense of life and family where 74,631 people were served.

On the other hand, the Centers to promote work (386) increase, which this year 2022 served 155,906 people, almost 25,000 more than in 2021. The number of

Centers for minors and young people and other centers for the protection of children, which this year increased to 381 with a total of 55,451 beneficiaries, and centers for the promotion of women and victims of violence, which have attended 31,514 women.

Caritas, the visible face of charity in our country, has also seen an increase in the number of people who have turned to it for various forms of assistance: 2,830,156 total beneficiaries and a substantial increase in the resources invested in favor of the most vulnerable, amounting to 457,230,391 euros.

A similar rise has been experienced by Manos Unidas which, despite the decrease in the number of projects, 488, has reached more countries with an amount of 34,782,534 euros thanks to the solidarity of the Spanish people.

The economic block: tax allocation and the diocesan economy

In the chapter on the tax allocation, the report includes the total of 358,793,580 euros that taxpayers have allocated to the Catholic Church, increasing the figure by more than 38 million euros. The total to be distributed among the dioceses was 320,892,666 Euros, once the payment on account for 2022 and the liquidation of the income tax return presented in 2021 (IRPF 2020) had been made.

The total number of declarations in favor of the Church increased in 16 of the 17 autonomous communities (especially in Andalusia, Madrid, Castilla-La Mancha and Comunidad Valenciana) and 209,218 people checked the "X" box in favor of the Catholic Church for the first time in their 2022 declaration.

Diocesan finances occupy the penultimate section of this report, which once again deals with the criteria for distributing the money from the tax allocation that is included in the diocesan budget to finance all pastoral, welfare and ordinary maintenance activities. In general, this amount is the second way of financing the dioceses, after the contributions of the faithful, although this point differs in some dioceses that are patrimonially poorer or have few faithful.

Ester Martin wanted to emphasize that the Church, with this financial contribution, is carrying out "a more transparent and efficient work". "She added that the Church's financial contribution makes its work "more transparent and more efficient. Without the presence of the Church "more than 4 million people would not have been able to get help".
In relation to the decline in Mass attendance and the increase in statements in favor of the Church, the spokesman for the Spanish bishops stressed that "we see that the number of people who mark the "x" is much higher than the number of people who go to Mass".

Read more
More on Omnes
Latin America

Dr. Cofiño, closer to beatification

Pope Francis has declared venerable the Guatemalan physician Ernesto Cofiño, who died with a reputation for sainthood in 1991.

José Carlos Martín de la Hoz-December 19, 2023-Reading time: 2 minutes
RelatedRelated NewsWhat is the communion of saints? The Pope explains

On the morning of December 14, 2023, the press echoed the news, long awaited by devotees around the world, that the Holy Father Francis had authorized the Dicastery for the Causes of Saints to publish the Decree of Heroic Virtues naming Ernesto Cofiño Ubeco "Venerable Servant of God".

In practice, this fact means that the Church, after listening to the voice of the people of God through documents, testimonies, letters, favors and graces, has determined that Ernesto has lived all the Christian virtues to a heroic degree. Thus ends the second phase of the canonization process that began in 2002, when the dicastery granted the decree of validity of the diocesan process of the Guatemalan physician Ernesto Cofiño (1889-1991), who had died with a reputation for sanctity.

During these more than twenty years of the Roman phase, the Church, through the Postulator of the Cause and the relator of the Dicastery, have seriously studied the heroic life of Dr. Cofiño and the abundant favors and graces attributed to his intercession that have been coming to the postulation from the four corners of the world and, finally, the theological, historical, bishops and cardinal consultors have confirmed the decree of Venerable.

With this juridical and theological step, the third phase of the process begins: the attentive listening to the voice of God, the proof of a miracle granted by God through the intercession of this Venerable. With a first miracle, that is, with a supernatural fact confirmed through the saint's intercession and its scientifically inexplicable origin proven, the beatification would begin and with it the beginning of the public cult restricted to a part of the people of God.

The demonstration of a subsequent miracle, with the corresponding scientific, theological and juridical apparatus, would open the way to canonization and with it the beginning of universal public worship.

In this way the statements of the Roman postulator, Santiago Callejo, can be better understood. He encouraged the Christian faithful to ask God for material and spiritual graces through Dr. Cofiño and to put in writing the favors obtained, since it is only just to record these facts.

As Dr. Cofiño's biographer (José Carlos Martín de la Hoz, "Divine and human complicities. An emblance by Dr. Cofiño"I would like to emphasize that Ernesto is literally a "saint next door" and "a saint of our time", for he fought tirelessly for the defense of all human lives, of the unborn, and, as a pediatrician, of all those born.

In the shadows remains the unforgettable figure of Clemencia Somoyoa, the wife, who shared with Ernesto that luminous and joyful home and in whose conjugal love they both reached the grace of heaven. Although a process of beatification has not yet been opened for her, there are already many voices calling for it.

Read more
RelatedRelated NewsWhat is the communion of saints? The Pope explains
More on Omnes
United States

Church on the move: Dioceses on the U.S.-Mexico border

In this first article of the "Church on the Move" series, we enter the U.S.-Mexico border diocese of San Diego. This series of articles will present the diversity of the Church in the USA, its achievements, hopes and pastoral work.

Gonzalo Meza-December 19, 2023-Reading time: 6 minutes
RelatedRelated NewsSan Diego, the priorities of a border diocese

The Church in the United States (USA) is the fourth largest in the world (70 million Catholics) and one of the most diverse. The immense territory has 196 ecclesiastical jurisdictions that include the 50 states and the extracontinental territories. In this country the word of God has been proclaimed and the sacraments imparted since the 16th century. The vastness of the territory includes abysmal geographic, social and demographic differences. There are dioceses inserted in the desert with extreme heat of up to 50 degrees (122 fahrenheit) like the diocese of Phoenix (Arizona desert); others where most of the year they live under the ice with freezing temperatures, like the diocese of Fairbanks in Alaska; there are other places that are tropical paradises like the diocese of Honolulu in Hawaii. How is the Word of God proclaimed and the sacraments administered in these places? How is pastoral work organized around the geographic, social and demographic circumstances? What are the most pressing problems, given the vastness of the territory?

This series of articles that begins Omnes USA will present the diversity of the Church in the USA, its achievements, hopes and pastoral work from the perspective of the fundamental unity of the Church: its parishes. They are a microcosm of the diocesan and pastoral reality. We will travel through various parts of the country reaching their geographic and existential peripheries. These articles will present their challenges, successes and multiple stories that, although they may not make the front pages of the tabloids, have transformed the lives of millions of Americans.

The objective is to present through their dioceses, parishes and pastoral activities some of the particularities that distinguish each jurisdiction. In this way, we will visit some of the mission dioceses in the USA (which do not have sufficient funds of their own to subsist and depend on external resources) which are located in Appalachia, the Rocky Mountains or on the southern and northwestern border of the country. We will also present the exciting pastoral work on Native American Indian reservations. We will go to the geographic and existential peripheries of this country. We begin this series in one of them: the border between Mexico and the United States.

The U.S. Southern Border

The border between Mexico and the United States is one of the most dynamic and diverse transnational spaces in the world. It has an extension of 3,141 km. It stretches from the Pacific Ocean to the Gulf of Mexico. On both sides of the border, 19 million Americans live in four U.S. states, as well as 11 million Mexicans in six U.S. states. There are 48 border crossing points between Mexico and the United States. The busiest is "San Ysidro", in San Diego, California. It is the busiest land crossing in the western hemisphere and one of the busiest on the planet. 

These ports are the veins that feed the economic system of both countries. Mexico is the third largest economic partner of the US with an approximate annual trade of 614 billion dollars. Mexico, the United States and Canada have been part of a trade agreement (originally called NAFTA, later T-MEC) since 1994. This zone is the second largest trading region in the world, after the European Union. Cross-border dynamism has a dark side: undocumented migration. Although most of the daily land crossings are made with documents, hundreds of people try to cross into the U.S. without the required permits. 

Border Diocese: San Diego 

Located in the southwest of the United States, the Diocese of San DiegoIt is located in the state of California, bordering to the south with the Diocese of Tijuana. Before its creation as its own jurisdiction it belonged to the Diocese of Los Angeles. 

The Catholic presence in the region dates back to the 18th century, with the Franciscan missions. The first friars led by St. Junípero Serra established the San Diego de Alcalá Mission in 1769 and, later, the San Luis Rey de Francia Mission in 1798. Currently the diocese covers 22,926 square kilometers. It is presided over by Cardinal Robert W. McElroy, who was named bishop of San Diego on April 15, 2015, and cardinal in May 2022. The diocese has approximately 1. 392. 000 Catholics, 97 parishes and several missions. There are a total of 154 priests diocesan priests, 88 religious priests and 181 religious sisters. Like most North American dioceses, it has an important structure of educational, social and health services that provide services to more than 400,000 people each year. More than 32,000 students are enrolled in its schools, from elementary school to university. 

The pastoral priorities of the Diocese of San Diego include the promotion of Catholic spirituality, especially the Holy Mass, evangelization and systematic catechesis, the promotion and strengthening of marriage, priestly and religious vocations, the family and youth, the promotion of culture and the defense of life in all its stages. In this area, one of the priorities is the attention to refugees, immigrants, documented and undocumented. It is estimated that there are close to 200,000 undocumented immigrants in the region, most of them from Mexico. "Our diocese covers the entire California-Mexico border. The border influences the pastoral life of the entire diocese, not just the parishes and Catholic schools closest to the border," says Aida Bustos, media director for the Diocese of San Diego. 

Parish work on the frontier: Bringing God's mercy to the poorest of the poor 

One of the parishes located a few steps from the border is Our Lady of Guadalupe Parish in Calexico, California, southwest of San Diego. It borders the city of Mexicali. Its pastor is Father Jose Sosa, a religious of the Order of the Poor Clerics Regular of the Mother of God of the Pious Schools, Escolapios. In the city of Calexico live about 40,000 inhabitants, of which about 3,000 attend Sunday Masses and various parish activities. The majority of the population is Hispanic, second generation immigrants. They work in the fields and in the commercial sector. In the parish there are several family-oriented apostolates, such as the Christian Family Movement, catechism study and sacrament preparation for children and youth. 

Working with immigrants

Being a peripheral parish, located on the border, one of the ministries is the care of immigrants. Father José Sosa talks to Omnes about this apostolate that has become especially important in the last five years (except for 2020 and part of 2021 because of the pandemic), due to an unprecedented increase in the number of immigrants arriving at the border with Mexico, trying to enter the U.S. in search of the American dream.

Migrants are fleeing the poverty and violence that has increased in Mexico and Central America. It is a situation that particularly affects the Mexican border cities, because in those places thousands of immigrants are stuck, waiting their turn to be called by the immigration authorities or simply an opportunity to cross without permits. On the U.S. side, in the border parishes of the Diocese of San Diego the situation is also felt but not with the same intensity. Many of those who manage to cross into the U.S. without papers come to the parishes looking for help or simply a place to rest and then continue their journey.

Regarding the support that the parish provides to immigrants who manage to cross the border, Father José affirms that "the Lord's mercy is the most important thing. Every human being has his or her own dignity, whether or not they have a migration permit. In that sense, the parish is open to offer them a place where they can rest, contact family members and receive food. Many of them have traveled thousands of kilometers from Central America or Mexico, passing through geographically dangerous places such as the desert".

Some come sick, bleeding with blisters on their feet. Father José affirms that in the parish they are given the care they need, but above all they are given affection, "so that they feel they have a family and that there are people who will treat them like brothers and sisters".

Father José says that in addition to this service, the parish organizes the "posada del migrante" every year at Christmas. In this activity the parishioners go to the border where they form two groups, divided by the metal fence. On both sides traditional songs are sung to "pedir posada" and sing Christmas carols and at the end deliver gifts or supplies. There is another parish in Calexico, which regularly collects food to take to the Mexican side of the border. 

There have been many stories that have touched the hearts of Father José and the community of Our Lady of Guadalupe. One of them was that of three young undocumented Guatemalans who arrived with a 4-year-old child. "They came looking for a better future for their families. We welcomed them in our parish house and we had dinner together. At one point they began to cry thinking about what was going to happen to their lives. The tears faded away when she saw her four year old boy who was very happy playing with a little car given to him by the parish community. In his innocence, he did not know that at his age he was already an immigrant. His joy and tenderness infected his relatives and the priests and the suffering dissipated. "Tenderness is one of the most valuable things in life," says Father Sosa.

Immigrants will continue to pass through this and many other North American border parishes, what to do and how to help them? Father Sosa recommends: "Mercy is the heart of Christ. Those of us who call ourselves Catholics are called to have the same heart of Christ and to support each of our brothers and sisters who are looking for a better future for their families, fleeing violence and the many misfortunes we experience in our countries.

RelatedRelated NewsSan Diego, the priorities of a border diocese
More on Omnes
  • Newsroom
  • Vatican rules on blessings for "irregular and same-sex couples".
Newsroom

Vatican rules on blessings for "irregular and same-sex couples".

The Vatican has published, on December 18, 2023, a declaration in which, in the words of the prefect of the Dicastery for the Doctrine of the Faith, it wants to "offer a specific and innovative contribution to the pastoral significance of the blessingsThe "blessing of couples in irregular situations and of same-sex couples.

Giancarlos Candanedo-December 18, 2023-Reading time: 3 minutes

"Fiducia supplicans"is the name of the Pastoral Declaration made public by the Holy See on December 18, 2023. Victor Manuel Fernandez is an ecclesiastic, prefect of the Dicastery for the Doctrine of the Faith, who emphasizes in it that this text was born from the frequent consultations received by the Dicastery in recent years on "the possibility of blessing couples in irregular situations and same-sex couples".

The text begins with an introduction defending a vision that coherently combines doctrinal and pastoral aspects. The document itself repeatedly emphasizes this pastoral and not doctrinal character, while recalling that the Church maintains unchanged the doctrine of marriage as "an exclusive, stable and indissoluble union between a man and a woman, naturally open to the begetting of children".

He also recalls the meaning of blessings, and, although he emphasizes that "when, with an appropriate liturgical rite, a blessing is invoked on some human relations, what is blessed must be able to correspond to the designs of God inscribed in Creation", in the following point he affirms that blessings cannot be reduced to this meaning, nor can one ask for them "the same moral conditions that are asked for the reception of the sacraments".

Historical-biblical tour

From this perspective, we must keep in mind that the focus of the document is to present a brief historical-biblical overview of blessings in our ecclesial tradition.

While it is true, as stated in the Presentation of the Declaration, "the Declaration has taken into consideration various questions that have come before this Dicastery both in past years and more recently", it is no less true that the document does not specify such "questions" or "Dubia".

However, from what is expressed in the third part of the Declaration, entitled "Blessings of couples in irregular situations and same-sex couples", we can intuit that the "Dubia" were aimed at seeking clarification on the possibility or not of blessing people who find themselves in some particular circumstances with respect to the moral teachings of the Church.

It should be noted that the first part of the Declaration, "Blessing in the Sacrament of Marriage," reiterates that one should avoid recognizing as marriage something that is not, such as "rites and prayers that may create confusion between what is constitutive of marriage, as 'an exclusive, stable and indissoluble union between a man and a woman, naturally open to the begetting of children'" (n. 4).

Non-ritual blessings

Moreover, it is recalled that "the Church has the right and the duty to avoid any kind of rite that could contradict this conviction or lead to any confusion" (n. 5), because, among other things, the blessing in the rite of marriage "is not just any blessing, but the gesture reserved to the ordained minister. In this case, the blessing of the ordained minister is directly connected to the specific union of a man and a woman who, with their consent, establish an exclusive and indissoluble covenant" (n. 6).

Considering the above, we can ask ourselves what are the blessings mentioned in the Declaration? Fiducia supplicans. In this regard, "the possibility of blessings of couples in irregular situations and of same-sex couples should not find any ritual fixation on the part of ecclesiastical authorities, so as not to produce confusion with the blessing proper to the sacrament of marriage" (n. 31). "For this reason, a ritual for the blessings of couples in an irregular situation should neither be promoted nor foreseen, but neither should the Church's closeness to every situation in which God's help is requested through a simple blessing be impeded or forbidden" (n. 38).

Blessing is not the same as marriage

It is important to keep in mind that, precisely because it is not a type of blessing that can be assimilated to the sacrament of marriage, the Declaration draws attention to the need to "avoid any form of confusion or scandal", to which end it indicates that the "blessing is never to be performed at the same time as the civil rites of union, nor even in connection with them. Not even with the garments, gestures or words proper to a marriage. The same applies when the blessing is requested by a same-sex couple" (n. 39).

It also indicates in which contexts the corresponding blessing can take place, such as "a visit to a shrine, an encounter with a priest, a prayer recited in a group or during a pilgrimage" (n. 40).

It is definitely a document that, as also stated in the Presentation, seeks to "offer a specific and innovative contribution to the pastoral meaning of blessings".

The present context imposes new challenges on us, one of which is awareness and education, first of all of pastors (cf. n. 35) and also of the laity, an education that must always be guided by the Holy Spirit, in fidelity to the Gospel and the Magisterium of the Church. 

The authorGiancarlos Candanedo

More on Omnes
The World

New Plebiscite in Chile: business as usual

After two constitutional projects, the process of changing Chile's Magna Carta has come to an end without victory on either side.

Pablo Aguilera L.-December 18, 2023-Reading time: 2 minutes
RelatedRelated NewsWhat is happening in Chile? At the gates of a constituent referendumRelated NewsChile accepts a proposal in favor of religious freedomRelated NewsChile decided on a new Constitution

2020: in a plebiscite, 78 % of Chileans voted for a new Constitution.

2022 62 % of Chileans rejected the draft of the new political Constitution, which had been drafted by a majority of leftist convention members.

In May 2023, 50 councilors were elected (50 % women), the majority of whom were right-wing candidates. As of June 7, they began drafting a new text, which was approved by 3/5 of the councilors.

This was delivered to the public at the beginning of November.

The position of the Church

In mid-November, the Chilean Episcopal Conference gave its opinion to the public. They found no ethical objections to the text. Regarding human dignity and respect for life, they value the fact that it is specified that "the law protects the life of the unborn".

By stating "of whom" a more explicit recognition of the human person from the moment of conception is made, which means a more rigorous safeguard against eventual bills that seek to promote free abortion".

They also emphasized that in the field of education, "it is considered that families, through parents or guardians, have the preferential right and duty to educate their children or wards, to choose the type of education and its educational establishment".

Regarding religious freedom and conscientious objection, the text "develops the right to freedom of thought, conscience and religion, which includes the freedom to adopt the religion or beliefs that each one prefers, to live according to them, and to transmit them, introducing, in addition, conscientious objection as a constitutional safeguard. (...) The proposal adds something new and decisive in this matter, such as the right of parents to transmit religious, ethical and moral values and to choose the religious education they decide for their children, also affirming that families have the right to create educational entities with their own educational projects, in accordance with their religious or moral convictions. (...) We consider that these norms on religious freedom are a contribution to the validity of this fundamental right, now made explicit in the Constitution".

While appreciating the aspects pointed out, the Bishops made it clear that they do not determine how Chileans should vote, whether they are Catholics or not.

New plebiscite

On December 17, Chileans voted in this mandatory plebiscite. At nightfall the Electoral Service delivered the results: the constitutional proposal was rejected by 55 % of the voters and approved by 45 %. This result consolidates the current Magna Carta, which dates back to 1980, but which has undergone several reforms (the main one was in 2005).

At first sight it would be a defeat for the center-right, which did not convince the citizens to approve its proposal. But it is also a defeat for the left, whose banner of struggle since 2019 was a change of Constitution and did not achieve it.

After two constitutional projects, this process is closed. There will be no new proposal to change the Chilean Constitution in the medium or long term. The Government of President Gabriel Boric will have to focus on the real problems of the population -economy, fight against crime, which has increased in the last years, sources of work, etc.- which are the great concern of the citizenship.

The authorPablo Aguilera L.

RelatedRelated NewsWhat is happening in Chile? At the gates of a constituent referendumRelated NewsChile accepts a proposal in favor of religious freedomRelated NewsChile decided on a new Constitution
More on Omnes
The Vatican

Ernesto Cofiño, the pediatrician who is getting closer to the altars

Rome Reports-December 18, 2023-Reading time: < 1 minute
rome reports88

Francisco has declared a pioneer of pediatric medicine in Guatemala, Ernesto Cofiño, to be venerable. Cofiño was born in 1899 and in 1933 he married Clemencia Samayoa with whom he had 5 children. In 1956 Ernesto discovered his vocation to Opus Dei.

His professional prestige led him to occupy the Chair of Pediatrics at the Faculty of Medicine of the University of San Carlos.

AhNow you can enjoy a 20% discount on your subscription to Rome Reports Premiumthe international news agency specializing in the activities of the Pope and the Vatican.
More on Omnes
United States

US bishops plead for peace in the Middle East in response to attack on Catholics in Gaza

The USCCB has issued a statement pleading for peace in the Middle East following the attack on a Catholic church and convent in Gaza.

Gonzalo Meza-December 18, 2023-Reading time: 2 minutes
RelatedRelated News"We are in a very serious emergency," says Latin Patriarch of Jerusalem

"It is with great sadness and horror that we continue to witness the death of innocent people in the land where Our Lord was born. Following the murder of two Christian women inside the Holy Family parish in Gaza, we call for the immediate cessation of all hostilities, the release of the hostages and the beginning of negotiations for a peaceful resolution to this conflict," said Archbishop Timothy P. Broglio, archbishop for the U.S. military services and president of the U.S. Conference of Catholic Bishops (USCCBThe company is a member of the)

According to a press release from the office of the Latin Patriarchate of Jerusalem -Pierbattista Pizaballa - on December 16 at noon an Israel Defense Forces (IDF) sniper entered the Holy Family parish (a place of refuge for Christian families) and shot Nahida Khalil Anton and her daughter Samar Kamal Anton, killing them. Seven other people were also shot and injured.

The statement added that in addition, that same morning an IDF tank fired a rocket at the convent of the Missionaries of Charity, where 54 disabled people were living. The impact left behind innumerable damages, including the destruction of the electricity generator, the water reserve tank and also caused a massive fire that left the house in ruins.

Uniting for peace with the Pope

"This violence must not continue," said Bishop Timothy Broglio, adding that the U.S. bishops join their voices to that of the Holy Father "reminding all parties to this conflict that war is never the answer, but always a defeat. We ask for peace, please, peace!" the prelate exclaimed.

During the Angelus of December 17 from the Vatican's Apostolic Palace, the Pontiff reiterated his shock at the attack on the parish in Gaza and the death of the two women: "Defenseless civilians are being bombed and shot at. And this has happened even inside the parish compound of the Holy Family, where there are no terrorists, but families, children, the sick, the disabled and nuns. The house of the Sisters of Mother Teresa was damaged, their generator was destroyed. Someone says: 'It's terrorism, it's war'. Yes, it is war, it is terrorism. That is why the Scripture says that 'God puts an end to wars... he breaks the bows and shatters the spears'. Let us pray to the Lord for peace," the Holy Father concluded.

The Israel Defense Forces denied to two news agencies, AFP and Fox News, that they were responsible for the attacks on the parish and the death of the two women: "Israeli forces do not attack civilians, regardless of their religion," they stressed.

Read more
RelatedRelated News"We are in a very serious emergency," says Latin Patriarch of Jerusalem
More on Omnes
Integral ecology

Mercedes Vallenilla: "As Christians, we need to understand our crises from faith."

The Mindove organization integrates the values of the Christian faith with psychological care. It serves Catholics, but is also open to all those who request it, "because that is how the Church is, it has its arms open to welcome anyone who needs help," says its founder, Dr. Mercedes Vallenilla.

Loreto Rios-December 18, 2023-Reading time: 6 minutes
RelatedRelated NewsNational Catholic Mental Health Campaign in the U.S.

The project Mindove was founded by Dr. Mercedes Vallenilla. It is an organization formed by Catholic psychologists aimed at integrating psychological care with the Christian faith. In this interview, its founder, Mercedes Vallenilla, talks to us about the characteristics of the project and the challenges they have encountered in the panorama of the mental health.

What do you see as the main challenges for mental health in the current landscape?

There are a number of current challenges in mental health care worldwide, but these challenges are magnified in the context where Mindove carries out its mission, which is in the church context.

The first challenge is the result of the historical divorce between science and faith, a core belief deeply rooted in Christians, and that is that the science of psychology can be detrimental to faith by questioning the Christian belief system. This is based on the same history of scientific knowledge, since in the early twentieth century Sigmund Freud, founder of psychoanalysis, claimed that neuroses were caused by religion. The prevailing religion at that time was Catholic. This, together with other historical elements, represented a threat to Catholicism, a threat that was inherited from generation to generation.

The evolution of scientific work itself has demonstrated through the perspective of the Psychology of Religion the benefit of integrating the R/S Factor, for its acronym in English "religion and spirituality", that is, the patient's belief system, to the therapy. I would like to clarify that this perspective is not seeking to validate truths of faith, nor to question the existence or not of God, nor to say which religion is the true one. It simply invites mental health professionals to train themselves, either by including the R/S Factor in general in therapy, based on the knowledge of polytheistic or monotheistic religions, as well as some spiritualities, or by specializing in a single religion. In our case, it is the Catholic religion.

Having said this, in Ibero-America there is a great and profound lack of knowledge regarding these scientific advances. For this reason, not only have these advances not permeated the academy, but much less has this knowledge reached the "ordinary Catholic".

For this reason, the greatest challenge is this historical obstacle, whereby the believing patient believes that there are no Catholic psychologists who can professionally integrate his belief system into a therapeutic process that is based on science, but also on the Christian body of beliefs; because he has historically believed that this cannot really be carried out in a harmonious and integrated manner. In addition, when she has tried to go to a psychologist, the offer that exists is basically of secular psychologists, reaffirming this historical belief.

What difficulties do you encounter in addressing this issue within the Church?

The pastoral care of the Church, with the good intentions and the desire to provide a solution to the demand for healing of the "emotional wounds" of its believers, has led unqualified actors to assume the role of therapists without really being so.

It is well known that when we have a problem, as Christians, the first place we turn to for help is our community. As Christians, we cannot ignore the fact that we need to understand ourselves, and especially our psycho-emotional crises, from science, but also from faith. We need to understand God's will in that fact of pain and illuminate the human with the divine.

While it is true that the Church is not directly responsible for the emotional wounds of its parishioners, it is responsible for accompanying the Catholic of today in his emotional problems, with his real problems. Otherwise, he will only feel a theological discourse very distant from his own reality of pain, and that is where we lose the ability to welcome the Christian in his sorrows and sufferings, to give an effective response without changing the theological message of two thousand years ago, but responding to his human reality of today.

The challenge, therefore, is that the patient, not believing that science and faith can be unified and that he can receive an integral therapy by a professional who has studied 4 or 5 years at a university and who has also specialized, tries to solve his emotional problem by talking to a priest, or to a catechist or to his spiritual companion, and there the competencies overlap, creating even greater confusion in the problem.

The first is spiritualization: focusing on the spiritual while disregarding the psychological and physical; the second is fideism, that is, the tendency to disregard reason and the human will in order to give weight only to faith. In the end, mental health problems are not usually a problem of faith, but using faith alone to deal with them increases the crisis.

The Holy Father Francis during an audience this year recommended that priests not assume the role of mental health professionals such as psychiatrists or psychologists, emphasizing that they were not called "to play psychiatrist or psychoanalyst."

When all members of the Church recognize the limits of our competencies, then we will provide a root solution to the problem of mental health in the ecclesial context.

What does the project consist of? Mindove?

Mindove is an organization made by Catholics that seeks to give an integral response to the Catholics of the world by providing virtual Catholic therapy. We want to accompany today's Catholics through an integral professional response so that they can live their state of life, their vocation and be what they are called to be. But we are also professionally and ethically prepared to provide therapy to anyone who asks for help even if they are not Christian, because that is how the Church is, she has her arms open to welcome anyone who needs help.

How did the idea of creating this initiative come about?

The idea as such came up while I was praying on the beach. I live in Cancun and I was praying for my patients while looking at the sea. At that time I was attending priests, religious, consecrated lay women and I was an advisor to congregations and religious institutes. A very delicate and careful work.

At that moment, some ideas cascaded, one of them was to create an organization to scale the enormous demand that my office of Integral Catholic Psychology was already having, and the other was to create a School of Catholic Psychologists with the Model of Psychospiritual Accompaniment that I used in therapy.

Several years went by and I observed the effect that psychospirituality had on my patients. With that, the demand kept rising to disproportionate levels, so much so that I had to start having an assistant and other cell phones to handle all the demand, being unable to respond to it.

Those were the first steps 5 years ago to found Mindove, which were followed by many more.

What's new Mindove to the field of mental health?

Our most important difference that becomes a value compared to other mental health platforms is that, first of all, we have an innovative approach by integrating all the elements that science gives us from the psychology of religion, with the richness of Christian spirituality.

Secondly, we do not use video call platforms such as Zoom, Skype or Meet, we are an organization that provides an integrative approach and has been building a platform for more than four years that integrates various processes that facilitate the user experience, as well as the characteristic elements of our Christian spirituality, such as the phrase of the day based on the Bible, innovative tools in the management of the appointment, among many other things.

An example of this is that both the patient and the psychologist receive the appointment in their time zone, so there is no confusion of this type characteristic of virtuality.

Another example is that our video call rooms are HIPAA Compliance certified to ensure confidentiality.

What are the features of the new application and how does it facilitate patient care?

The application has, among others, the following features:

  • It intelligently filters psychologists by the type of condition the patient has indicated by previously pointing out their symptoms, which makes the options offered to the patient the most appropriate to attend the case.
  • The psychologist has the option of sending the patient before the first appointment a self-diagnostic questionnaire based on the American Psychological Association (APA). If the patient wishes to answer it, the psychologist has prior diagnostic information and arrives at the first call more informed about the case.
  • Displays times and dates of psychologists' availability based on the time zone of the patient and also of the psychologist, to avoid confusion with schedule changes.
  • It has videoconferencing rooms with HIPPA Compliance certification, which is an international certification for mental health that they are highly reliable rooms where there is data protection.
  • It has an internal chat, also protected during the call, for communication between the patient and the psychologist.
  • It has an automated collection system with cybersecurity certificates to pay from anywhere in the world by credit or debit card. Patients receive their receipts automatically.
  • The platform allows the patient to connect from a cell phone or computer indistinctly and from the comfort of their home or wherever they choose to have their appointment.
  • Instead of a password, access is by means of a code, which is the highest level of security, since it prevents password cracking. In mental health, data protection is much more important.
  • In addition, each psychologist's profile not only describes their training and professional experience, but also has a video where the psychologist explains why they are a psychologist, why they are Catholic, why they are in Mindove and what their patron saint is, as well as a favorite quote from a saint. This makes the experience of connecting and identifying the right psychologist easier.
  • Our platform offers the patient psychologists with different rates, as we have decided to promote meritocracy, which we have classified in Dover, Super Dover and Ultra Dover based on their studies and experience, which gives the opportunity to access a psychologist according to the economic possibilities of the patient without affecting the quality of service.
Read more
RelatedRelated NewsNational Catholic Mental Health Campaign in the U.S.
More on Omnes
The Vatican

Pope reflects on John the Baptist, lamp of Christ

On the day of his birthday, Pope Francis spoke in his Angelus meditation about St. John the Baptist, "lamp of the light of Christ."

Paloma López Campos-December 17, 2023-Reading time: 2 minutes
RelatedRelated NewsThe friend of the bridegroom. Third Sunday of Advent (B)

Pope Francis has not only celebrated his birthday this Sunday, he also prayed the Angelus and delivered a meditation on the Gospel of the day. On this occasion, the Pontiff focused his words on the figure of St. John the Baptist, "an extraordinary man".

The Holy Father pointed out the reason why so many people came to see John. He was a man who attracted by his "coherent and sincere" way of being. Thanks to this, his testimony attracted attention, for "the frankness of his language, the honesty of his behavior and the austerity of his life".

Francis explained why people like John are important in our lives. "Luminous figures" are people who "inspire us to rise above mediocrity and in turn to be models of good living for others."

But St. John the Baptist is not the only personage like this in history. "The Lord sends such men and women in every age," and it is up to us to learn to recognize them. For this reason, the Pope invited everyone to ask themselves whether we learn from the witness of these people, whether we question ourselves.

Now, where does the light of St. John and those like him come from? The Pope has answered, following the words of the Baptist himself. "The light is Jesus, the Lamb of God, 'God who saves,' as his name says. He alone redeems, liberates, heals and enlightens." In short, John "is a lamp, while the light is Christ."

Lamps of Christ

Thanks to the light that St. John transmits, thanks to his witness, we learn two things that Francis pointed out. "First of all, that we cannot save ourselves. We need God to give us life. "Secondly, that each one of us, with service, consistency, humility, with the witness of life - always with the grace of God - can be a lamp that shines and helps others to find the way to meet Jesus."

The Pope concluded his meditation by inviting everyone to reflect on two questions:

  • "How can I, in the environments in which I live, not some distant day, but already, now, this Christmas, be a witness of light, a witness for Christ?"
  • "How can I, in the many meetings, in the conversations, in the celebrations of the coming days, bear witness to 'the true light,' that is, to the Lord Jesus, who shines in my life, so that others may also know Him and rejoice in Him?"

And, as usual, Pope Francis turned to the intercession of Mary, "mirror of holiness," to help Catholics "to be men and women who reflect Jesus, the light that comes into the world."

After the Angelus, the Holy Father celebrated the beatification of "Cardinal Eduardo Pironio, humble and zealous pastor, witness of hope, defender of the poor". He also remembered "the thousands of migrants who try to cross the Darien jungle between Colombia and Panama". And to all those "who suffer because of war, in Ukraine, Palestine and Israel and other areas of conflict".

Read more
RelatedRelated NewsThe friend of the bridegroom. Third Sunday of Advent (B)
More on Omnes
  • Newsroom
  • The Vatican
  • Pope Francis celebrates his 87th birthday with a new book and an eye on the future of the Church
The Vatican

Pope Francis celebrates his 87th birthday with a new book and an eye on the future of the Church

Pope Francis is 87 years old. He has spent the last ten years at the head of the Catholic Church with social inequalities, the climate crisis, war, atomic weapons and racial discrimination as some of his key issues.

Antonino Piccione-December 17, 2023-Reading time: 4 minutes

Today is his 87th birthday. The first Pope to come from America, the Argentine Jesuit Jorge Mario Bergoglio, former Archbishop of Buenos Aires. It is an opportunity to wish him well, to continue to pray for him, for his health and for his mission of guiding the Church and to enliven the sincere and heartfelt wishes for a fruitful continuation of his magisterium.

The worst thing that can happen in the Church, he explained, "is what de Lubac calls spiritual worldliness", which means "putting oneself in the center". And when he mentions social justice, he invites us to return to the Catechism, the Ten Commandments and the Beatitudes.

The life of Pope Francis

He was born in the Argentine capital on December 17, 1936, the son of Piedmontese emigrants: his father Mario was an accountant, employed by the railroads, while his mother, Regina Sívori, took care of the home and the education of her five children.

After graduating as a chemical technician, he chose the path of the priesthood, entering the diocesan seminary. On March 11, 1958, he entered the novitiate of the Society of Jesus. He completed his humanistic studies in Chile and in 1963, back in Argentina, he graduated in Philosophy at Colegio San José de San Miguel.

Between 1964 and 1965 he taught literature and psychology at the Colegio de la Inmaculada in Santa Fe and in 1966 he taught the same subjects at the Colegio del Salvador in Buenos Aires. From 1967 to 1970 he studied theology, also graduating from Colegio San José.

On December 13, 1969, he was ordained a priest by Archbishop Ramón José Castellano. He continued his preparation between 1970 and 1971 in Spain, and made his perpetual profession in the Jesuits on April 22, 1973. Upon his return to Argentina, he was Novice Master at Villa Barilari in San Miguel, Professor in the Faculty of Theology, Consultor of the Province of the Society of Jesus and Rector of the College. 

On July 31, 1973, he was appointed Jesuit Provincial of Argentina. Six years later he resumed his work at the university level and, between 1980 and 1986, he was again rector of Colegio San José, as well as parish priest again in San Miguel.

In March 1986 he traveled to Germany to finish his doctoral thesis; then his superiors sent him to Colegio del Salvador in Buenos Aires and later to the Jesuit Church in Cordoba as spiritual director and confessor.

Appointment of bishop

It was Cardinal Quarracino who wanted him as his close collaborator in Buenos Aires. Thus, on May 20, 1992, John Paul II named him titular bishop of Auca and auxiliary of Buenos Aires. On June 27 he received his episcopal ordination in the cathedral from the hands of the Cardinal himself.

As a slogan he chose Miserando atque eligendo and in the coat of arms he inserted the christogram ihs, symbol of the Society of Jesus.

He was immediately appointed Episcopal Vicar of the Flores area and became Vicar General on December 21, 1993. Not surprisingly, on June 3, 1997, he was promoted to Coadjutor Archbishop of Buenos Aires.

Not even nine months later, upon the death of Cardinal Quarracino, he succeeded him, on February 28, 1998, as Archbishop, Primate of Argentina, Ordinary for the faithful of the Eastern Rite residing in the country and Grand Chancellor of the Catholic University.

In the Consistory of February 21, 2001, John Paul II created him a Cardinal, with the title of St. Robert Bellarmine. In October 2001 he was appointed Adjunct General Relator at the X Ordinary General Assembly of the Synod of Bishops, dedicated to the episcopal ministry. Meanwhile, in Latin America, his figure was becoming increasingly popular.

In 2002, he declined the appointment as president of the Argentine Episcopal Conference, but three years later he was elected and then reconfirmed for another three-year term in 2008. Meanwhile, in April 2005, he participated in the conclave in which Benedict XVI was elected.

As archbishop of Buenos Aires - three million inhabitants - he thought of a missionary project centered on communion and evangelization.

It has four main objectives: open and fraternal communities; protagonism of a conscious laity; evangelization directed to every inhabitant of the city; attention to the poor and the sick. It invites priests and laity to work together.

"Life. My Story in History"

Elected Supreme Pontiff on March 13, 2013. 10 years and more on the Throne of Peter: countless publications on the subject, soaked in pages of chronicle and history.  

Your new book 'Life. My Story in History': the first account of his life through the events that have marked humanity, from the outbreak of World War II in 1939, when he was almost three years old, to the present day.

Memoirs of a pastor who, from his point of view, recounts the years of the Nazi extermination of the Jews, the atomic bombings of Hiroshima and Nagasaki, the great economic recession of 2008, the collapse of the Twin Towers, the pandemic, the resignation of Benedict XVI and the conclave that elected him Pope Francis.

Events that intersect in the life of the "street pope", who exceptionally reopens the chest of his memories to relate, with the frankness that distinguishes him, those moments that changed the world.

Focusing on the most burning issues of the day: social inequalities, the climate crisis, war, nuclear weapons, racial discrimination.

The Pope's voice alternates with that of a narrator, Fabio Marchese Ragona, a Vaticanist for the Mediaset television group, who in each chapter describes the historical context in which the Pope lived.

"In this book we tell a story, the story of my life, through the most important and dramatic events that humanity has lived through in the last eighty years," Pope Francis commented.

This volume is being published so that, especially the younger generations, they can listen to the voice of an old man and reflect on what our planet has gone through, so as not to repeat the mistakes of the past. Let us think, for example, of the wars that have ravaged and continue to ravage the world; let us think of the genocides, the persecutions, the hatred between brothers and sisters of different religions! 

So much pain! When we reach a certain age, it is important, even for ourselves, to reopen the memory book and remember: to learn by looking back in time, to rediscover the things that are not good, the toxic things we have lived along with the sins we have committed, but also to relive all the good that God has sent us. it is an exercise of discernment that we should all do, before it is too late!".

Happy Birthday Pope Francis!

The authorAntonino Piccione

Read more
More on Omnes
  • Resources
  • The Greatness of Mary, New Eve: Advent Preface IV
Resources

The Greatness of Mary, New Eve: Advent Preface IV

The fourth and last Preface of Advent is dedicated to the time immediately preceding the Solemnity of Christmas, that is, the days from December 17 to 24. The text introduces us to the mystery we are celebrating: that of the Virgin Mary, the new Eve, who with her fiat opened the way to the Incarnation of the Word. Christ is at the gates.

Giovanni Zaccaria-December 17, 2023-Reading time: 3 minutes
RelatedRelated NewsA New Era Begins: Preface III of Advent

The text of this Preface IV of Advent comes from the reworking of an ancient Ambrosian preface, which has been revised in its present form.

"Truly it is right to give you thanks, O Lord, holy Father, almighty and eternal God. We praise you, we bless you and we glorify you for the mystery of the Virgin Mother. For, if ruin came to us from the ancient adversary, in the virginal womb of the daughter of Zion has germinated the one who nourishes us with the bread of the angels, and salvation and peace have sprung up for the whole human race. The grace that Eve took from us has been restored to us in Mary. In her, mother of all men, the motherhood redeemed from sin and death, opens to the gift of a new life. Thus, where sin had grown, your mercy has overflowed in Christ our Savior. Therefore, as we await the coming of Christ, united with the angels and the saints, we sing the hymn of your glory: Holy, Holy, Holy...".

Once again, as in Preface III of Advent, the reason for gratitude to God is already expressed in the protocol: "We praise, bless and glorify you for the mystery of the Virgin Mother", a unique expression in the corpus of the Prefaces, which introduces us to the mystery we are celebrating: that of the Virgin Mary, who with her fiat opened the way to the Incarnation of the Word; that is why she is praised as Virgin Mother and this title already opens us to the contemplation of Mary's greatness, a greatness that is expressed throughout the Preface embolism through a series of antithetical parallels of rare beauty.

The first of the three sections that make up the body of the Preface is interwoven with biblical images, which refer to the typological power of the Virgin Mary. The ruin caused by the ancient adversary (cf. Gen 314-15) was not the last word on man's destiny, because from the virginal womb of the daughter of Zion (Is 62:11; Zech 2:14 and 9:9) was born the one who feeds us with the bread of the angels (Wis 16:20; Jn 6:38).

This last expression is particularly beautiful and important, for it relates the theme of the Eucharistic bread to the mystery of the Incarnation: the virginal womb, a very carnal reality, becomes the womb of a heavenly reality.

The fall, completely repaired thanks to Mary's yes

The second section opens with the antithetical parallelism Eve/Mary, which also gives the title to this Eucharistic text. The fall of our progenitors, already evoked in the previous section in the image of the devil's victory, is totally repaired thanks to Mary's yes, which restores us to our primordial condition. The motherhood of Eve acquires a new dimension in the motherhood of Mary: in fact, the transformation brought about by the Incarnation transforms us from being condemned to death to being destined to immortality.

The typical parallelism of Mary, the new Eve, ends in the figure of Christ, who emerges strongly in the third section: in Christ the Savior, God's mercy overflows precisely where it is most needed, that is, where sin seems to overcome everything.

It is the experience of the Church's wise life that points out precisely in human weakness the place of the manifestation of God's power (cf. 2 Cor 12:7-10) and in sin the place of the emergence of God's greatness.

Each of the sections of the body of the Preface concludes with an emphasis on the messianic gifts (salvation and peace, the gift of new life, mercy), which indicate that Christ is at the doors; in this time before Christmas.

The authorGiovanni Zaccaria

Pontifical University of the Holy Cross (Rome)

Read more
RelatedRelated NewsA New Era Begins: Preface III of Advent
More on Omnes
The Vatican

Cardinal Becciu sentenced to 5.5 years imprisonment for embezzlement

The Vatican State Tribunal has sentenced this afternoon the so-called Becciu case against 10 defendants and several companies. Cardinal Angelo Becciu, substitute of the Secretariat of State at the time of the real estate investment in London, has been sentenced to 5 and a half years in prison, disqualification, and joint and several payment with other defendants of 200 million dollars to the Vatican.

Francisco Otamendi-December 16, 2023-Reading time: 3 minutes

It took 86 hearings with hundreds of hours of sessions for the court to pass sentence on the facts that, according to the Vatican communiqué, concern ten defendants, including the then Monsignor Becciu and several companies involved in a high-risk real estate investment in London.
The Vatican Tribunal, presided over by the magistrate Giuseppe Pignatone, together with the judges Venerando Marano and Carlo Bonzano, has considered the existence of "a crime of embezzlement (article 168 of the Penal Code) in relation to unlawful use in the administration of ecclesiastical goods" of the sum of 200 million dollars, equivalent to approximately one third of the availability at that time of the Secretariat of State. That is, about 183.8 million euros.

This sum, according to the Vatican communiqué, "was paid between 2013 and 2014, at the behest of the then Substitute Monsignor Giovanni Angelo Becciu, for the subscription of shares of Athena Capital Commodities, a hedge fund, referable to Dr. Raffaele Mincione, with highly speculative characteristics and entailing a high capital risk for the investor without any possibility of controlling the management."

As Omnes explained, the trial actually encompassed three cases against Cardinal Becciu, "very different from each other and all related to the issue of the management of the funds of the Secretariat of State."
The first is the most important, and concerns, as noted, the investment of the Secretariat of State in the shares of a small luxury palace in London for about 200 million dollars. The investment was given first to the agent Raffaele Mincione and then to the agent Gianluigi Torzi, explained Andrea Gagliarducci.

According to the sentence, they have been found "guilty of the crime of embezzlement Monsignor Becciu and Raffaele Mincione, who had been in direct contact with the Secretariat of State to obtain the payment of the money even without the conditions having been fulfilled, as well as, in collusion with them, Fabrizio Tirabassi employee of the Office of Administration, and E.C.".

Convictions

Considering the crimes charged against each of the defendants, the Court's sentences were as follows:

"BRUHLART René and DI RUZZA Tommaso to the penalty of a fine of one thousand seven hundred and fifty euros;

E.C. to seven years' imprisonment and a fine of ten thousand euros with perpetual disqualification from public office;

Raffaele to five years and six months imprisonment and a fine of eight thousand euros with perpetual disqualification from public office;

BECCIU Giovanni Angelo to a sentence of five years and six months imprisonment, a fine of eight thousand euros with perpetual disqualification from public office;

TIRABASSI Fabrizio to a sentence of seven years and six months imprisonment, ten thousand euros fine with perpetual disqualification from public office;

SQUILLACE Nicola, after the concession of the general attenuating circumstance, to the sentence - suspended - of one year and ten months imprisonment;

TORZI Gianluigi to imprisonment for six years and a fine of 6,000 euros, to perpetual disqualification from public office and to special surveillance for one year;

MAROGNA Cecilia to three years and nine months imprisonment with temporary disqualification from public office for the same period; and public office for the same period;

LOGSIC HUMANITARNE DEJAVNOSTI D.O.O. to a fine of forty thousand euros and to the prohibition to contract with public authorities for two years;

In addition, the Court has ordered the forfeiture in equivalent amount of the sums constituting the corpus delicti for a total amount of more than 166,000,000 euros.

Finally, the defendants have been ordered, jointly and severally, to pay damages in favor of the civil parties, liquidated for a total amount of more than 200,000,000.00 euros".

Obligated to indemnify

In reference to two other matters under investigation, Cardinal Becciu and Marogna Cecilia "have been found guilty, jointly and severally, of the crime provided for in article 416-ter of the Penal Code in relation to the payment, by the Secretariat of State, of sums totaling more than 570.570,000 Euros in favor of Marogna, through a company referred to it, on the grounds, which does not correspond to the truth, that the money was to be used to facilitate the release of a nun, victim of kidnapping in Africa".

Cardinal Becciu has also been declared "guilty of embezzlement (article 168 of the Penal Code) for having paid, on two occasions, into an account in the name of

Caritas-Diocese of Ozieri, the payment of the total sum of 125,000 euros actually destined for the SPES cooperative, of which his brother Becciu Antonino was president."

Resource

The cardinal's lawyers said in a statement: "We respect the sentence, we will read the motivations, but we remain certain that sooner or later the absurdity of the accusation against the cardinal will be recognized and, therefore, the truth: His Eminence is innocent," they said.

The authorFrancisco Otamendi

More on Omnes
Culture

The origins of the nativity scene

Every Christmas, the creation of a nativity scene is a tradition dear to the hearts of many Catholic families.

Jennifer Elizabeth Terranova-December 16, 2023-Reading time: 3 minutes
RelatedRelated NewsBethlehem at Christmas. This is how these days are lived in the land where Jesus was born.Related NewsIn heaven the Bethlehem is made

It was in the town of Greccio, Italy, known for being the birthplace of the first nativity scene in history. A tradition that spread all over the world, and that is loved and appreciated, and is the best known tradition of Christmas.

According to tradition, a Greek family founded the town of Greccio and settled there, hence the origin of the name Greccio-Greek in Italian. The medieval town dates back to the 10th and 11th centuries and is located in the Italian Apennines, a picturesque town perched atop one of the hills overlooking the Sacred Valley.

In 1223, St. Francis of Assisi, a young hermit, had just returned home from Holy Land and strolled through Greccio, being impressed by its beauty, which reminded him of the holy city of Bethlehem. In an interview, Father Domenico, a friar minor, shared, "Francis had a dream: to relive with his own eyes what the newborn Jesus had suffered for humanity, and this dream came true on Christmas Eve 1223." He would enlist the help of his friend Giovanni de Greccio, the Velita, owner of the grottoes. He needed a stone, which is still there, hay, an ox, a donkey and an altar.

St. Francis, then a deacon, celebrated Christmas Eve Mass, and many gathered to see the first nativity scene. During the celebration, Giovanni Velita and others had a vision: they saw a baby waking from a long sleep on the stone. Father Domenico says that the baby smiled at Francis, and Francis embraced the child and adored him.

"The one in Greccio was a rather atypical nativity scene, a bit different from what we can find now in Italian families and all over the world; it is the only one without the Virgin Mary and Joseph...," noted the former mayor of Greccio, Antonio Rosati.

Universal tradition

Every year, the inhabitants relive those historic moments with pride because "they are part of our history, of our heart and also of the iconographic heritage, which is universal... The Nativity is something that unites us, not divides us, and so, also Greccio unites and does not divide," said Mayor Rosati in an interview.

Every Christmas, the creation of a nativity scene is a tradition dear to the hearts of many Catholic families; it is a cherished tradition that is passed on, and memories are created as parents, children and relatives buy new figures and decide where to place them. Still, the former deputy mayor of Greccio, Federico Giovanelli, said, "It's all very moving" and recalled, "If we all create our crib today, it's because Francis created the first one here that night."

When St. Francis preached and read the Gospel on Christmas Eve, an eyewitness reported, "A miracle occurred that night." Subsequently, other miracles were cited during that period. It is said that those who touched the straw of the manger where the Child Jesus appeared received healings, as did women with hard labor and sick animals.

Pope Francis and the Nativity Scene

Pope Francis chose his name in honor of the saint who created the first crib so many years ago. He made two visits to the shrine of the Greccio wayside shrine in 2017 and 2019, when he signed an apostolic letter, "Admirabile Signum". In it he wrote:

"Why does the Christmas crib arouse so much admiration and move us so deeply? First of all, because it shows the tender love of God: the Creator of the universe stoops down to take on our littleness. The gift of life, in all its mystery, becomes even more marvelous when we realize that Mary's Son is the source and sustenance of all life. In Jesus, the Father has given us a brother who comes to seek us out when we are confused or lost, a loyal friend always at our side. He has given us his Son who forgives us and frees us from our sins".

He also encouraged families to keep this tradition alive in their homes and said his hope is "that this custom will never be lost". In many homes it is a celebrated and eagerly awaited practice. They compete around the world to have the "best" nativity scene. Many neighborhoods, such as Dyker Heights in Brooklyn, New York, annually see and welcome tourists from around the world who come to see their famous nativity scenes and Christmas displays in their backyards.

The Nativity Scene at the Vatican

While in the first Nativity Scene neither our Blessed Mother Mary nor St. Joseph appeared, today the Holy Family is present, and also St. Francis of Assisi, who is standing next to the manger, as we saw in the Vatican when this year's Nativity Scene was inaugurated.

This year St. Francis of Assisi was honored. Pope Francis addressed the communities that donated the nativity scene and Christmas tree and said that focusing on any nativity scene should "awaken in us the nostalgia of silence and prayer, in our often hectic daily lives."

Read more
RelatedRelated NewsBethlehem at Christmas. This is how these days are lived in the land where Jesus was born.Related NewsIn heaven the Bethlehem is made
More on Omnes
United States

United States celebrates the Virgin of Guadalupe

From New York to Los Angeles, from Chicago to Miami, hundreds of thousands of pilgrims gathered on December 12 in the churches of different dioceses of the country to celebrate the Virgin of Guadalupe.

Gonzalo Meza-December 15, 2023-Reading time: 4 minutes
RelatedRelated NewsPope praises Our Lady of Guadalupe, "model of evangelization".Related NewsMatachines. The dancers of the Virgin of Guadalupe.

In 2023, the 492nd anniversary of the apparitions of the Virgin of Guadalupe on Tepeyac Hill in Mexico City will be commemorated. She was declared "Patroness of the Americas" by Pope Pius XII in 1946, a title confirmed by John Paul II in 1999. She is the principal patroness of many dioceses, including Los Angeles. As the United States is the country with the second largest number of Mexicans, Guadalupe celebrations are carried out with the same fervor and warmth that Mexicans give to this tradition.

From New York to Los Angeles, from Chicago to Miami, hundreds of thousands of pilgrims gathered on December 12 in the churches of different dioceses of the country to celebrate the "Morenita del Tepeyac". The celebrations included typical regional dances, songs, live representations of the Guadalupana apparitions, as well as the "mañanitas" (traditional Mexican birthday song), the rosary and Holy Mass. At the end of the ceremonies the parishioners shared some typical Mexican dishes such as tamales (corn flour dough wrapped in steamed corn husks), atole (corn flour drink) and "pan de dulce" (Mexican pastries).

In the United States there are two Guadeloupean sites that have a unique characteristic in the country: the Los Angeles Cathedral where the only fragment of the tilma of Tepeyac is preserved, and the shrine of Our Lady of Guadalupe, in Des Plaines, Illinois, near Chicago, where parishioners can "pay their mandas" as if they were in Mexico City.

Cathedral of Our Lady of the Angels

At the cathedral in Los Angeles, California, the 2023 Guadalupe celebration began on December 11 at 6:00 p.m. with traditional dancers and the Ballet Folklorico in the cathedral plaza. At 10:00 p.m. the Rosary was prayed inside the Cathedral followed by a musical tribute with mariachis and guest singers. Before the beginning of the Mass, the "mañanitas" were sung to the Virgin. The Mass was presided by Archbishop José H. Gómez.

During his homily, the prelate noted: "Tonight when we are under the compassionate gaze of our Mother and we look into her eyes, let us reflect on this wonderful truth: Jesus Christ loves us so much that he came to share our hopes and our dreams and to offer his life for us. Let us go with confidence to Our Lady of Guadalupe tonight and tell her once again that we are here to serve, that we want to offer our lives as an offering of love to her and to Jesus."

The Cathedral of Los Angeles is the only place in the world outside of the Basilica of Guadalupe in Mexico that possesses a tiny fragment of the Guadalupana tilma. This relic was a gift made by the then Archbishop of Mexico City in gratitude and as a sign of friendship to Archbishop John J. Cantwell of Los Angeles, who led a pilgrimage to the Basilica of Guadalupe in the early 1940's. It is kept in a side chapel and is on display for the veneration of the faithful. The tilma has been scientifically analyzed and it is considered a miracle that it has survived five centuries despite being made of natural agave fibers that under normal conditions decompose easily with the passage of time. 

Shrine of Our Lady of Guadalupe, Des Plaines

Since its founding in 2013, the Guadalupe Shrine in the city of Des Plaines has attracted thousands of pilgrims each December who come from all over the United States to pay homage to the Virgin Mary. The 2023 Guadalupe celebrations began on December 11 with the "mañanitas" to the Virgin before midnight, followed by the solemn Mass.

Throughout the day we prayed the Holy Rosary alternating with the Holy Mass. In the afternoon, the representation of the apparitions of the Virgin Mary took place. Virgin. Thousands of people attended the various ceremonies. They came from different parts of the country by bus, car, bicycle or on foot. The pilgrims brought their worries and problems to the feet of the Virgin. Others came to "pay their mandas", that is to say the promises they made to the Virgin for some favor received.

Many parishioners made the promise to go to Mexico to thank the Virgin in person, but then realized that they could not fulfill it due to lack of documents, money or time. Faced with this reality, since its inauguration in 2013 the then Archbishop of Mexico City, Cardinal Rivera Carrera granted the Archbishop of Chicago a special concession so that the faithful could "pay" at the Guadalupe Shrine in Des Plaines "mandas or promises" promised to the Virgin without having to travel to Mexico City. This concession was reiterated on June 10, 2023 during a visit to the shrine by Cardinal Carlos Aguiar Retes, Archbishop of Mexico.

During his homily at the Mass concelebrated with Cardinal Cupich of Chicago, he said: "Jesus accompanies us, not only in walking with us, but he helps us to take on the challenges that arise in our lives. He helps us to solve problems and conflict situations and to know how to enjoy the encounter with others as an encounter of brothers, as we are doing here, as I represent Mexico, and my brother Cardinal Blase Cupich, this great archdiocese that has received so many of us here, in this country, always under the care of Mary of Guadalupe".

Read more
RelatedRelated NewsPope praises Our Lady of Guadalupe, "model of evangelization".Related NewsMatachines. The dancers of the Virgin of Guadalupe.
More on Omnes
ColumnistsAntonio Moreno

But what do my eyes see!

Bethlehem is a reflection of the ultimate realities, it shows us the inexhaustible love of God that fulfills all our desires and, at the same time, the closed heart of Herod who lives a living hell.

December 15, 2023-Reading time: 3 minutes

If I don't see it, I don't believe it. With this phrase the materialism that surrounds us shakes off any reference to transcendence. But what if it were possible to see God with our eyes? St. Francis of Assisi considered it and succeeded.

Thomas of Celano recounts, in the first biography written of the saint, that in the year 1223, while he was near the Italian town of Greccio, he asked a certain John, a noble man of good reputation, to prepare a manger to celebrate Christmas so that he could contemplate the scene of the Nativity. His words were: "I wish to celebrate the memory of the child who was born in Bethlehem and I want to contemplate somehow with my eyes what he suffered in his disability as a child, how he was laid in the manger and how he was placed on hay between the ox and the donkey".

The chronicler describes how that Christmas night, the first nativity scene in history gathered a multitude of friars and families from the surrounding area, who came with candles and lit teas, and the joy with which the saint contemplated it and preached at the Eucharist that a priest celebrated on the manger itself. Between songs of praise from the improvised community, one of the attendees had an extraordinary vision. It is said that he saw "a child lying lifeless in the manger" and that, as Francis approached him, he awoke from his slumber. This vision is not without meaning," explains the author, "since the child Jesus, buried in the oblivion of many hearts, was resurrected by his grace, through his servant Francis, and his image was engraved in the hearts of those in love. At the end of the solemn vigil, all returned home filled with joy".

On the 800th anniversary of this unique event, the custom of representing the birth of Jesus so that children and adults can contemplate "with their eyes" the mystery of Bethlehem is still very much alive.

There are monumental and miniature nativity scenes, living and ceramic, popular and Neapolitan, static and mechanized...

In every house, in every establishment, in every parish, institution or confraternity there is a "John", like that first Greccio nativity scene maker, who, alone or with a group of collaborators, strives every year to install the best possible nativity scene.

In the apostolic letter "The beautiful sign of the manger" On the meaning and value of the crib, which I recommend everyone to reread at this time, the Holy Father recalled that "It is not important how the crib is prepared, it can always be the same or be modified every year; what counts is that it speaks to our life". And it is true that nativity scenes speak. They speak to us of the daily presence of God in the midst of our ordinary life, even though we often live far from Him. Their value as a resource for the transmission and renewal of faith is unquestionable.

Just the other day, I was trying to solve one of my children's doubts about what heaven would be like. And it is really hard to imagine that "contemplation of God" of which the Catechism speaks to us. "What a bore to see God all day long!" -the child said to me-. Looking for an answer, my gaze then stopped on the crib that was already set up in the living room at home, and I noticed the joy of the Virgin, St. Joseph, the angels, the little shepherds, the kings... They were all full of joy contemplating the child God.

-Imagine you are in Bethlehem, sleeping in the open," I said, "and suddenly a choir of angels appears to you and announces that the baby Jesus has been born. Would you go or would you not go to see him because you find it boring? 

-It would be awesome. I'd go running," he replied.

-Well, imagine heaven like this. A place where, every day, you can witness an extraordinary event that fills you with joy. A place where kings and the poor share the same destiny and the same desire: to be close to God, as close as possible and for as long as possible, because getting bored... Do you get bored watching a baby, your cousin for example?

-I could play with her for hours, as funny as she is.

-Because a bitter old man wouldn't think of creating the Universe to share his life with you!

As we went along, the conversation made me realize even more deeply how Bethlehem is a reflection of the ultimate realities, for it also shows us the hell of Herod, decrepit and sad for not having wanted to accept the good news that is being given to him. There on the top of his castle he has only himself and his cruelty, far from communion with God and with men.

So, once again, St. Francis has done it again. That child asleep in a very deep sleep has risen thanks to him to bring me, 800 years later, a new teaching, a new hope. And simply by contemplating some clay figurines. Seeing is believing.

The authorAntonio Moreno

Journalist. Graduate in Communication Sciences and Bachelor in Religious Sciences. He works in the Diocesan Delegation of Media in Malaga. His numerous "threads" on Twitter about faith and daily life have a great popularity.

Read more
More on Omnes
  • Newsroom
  • The Vatican
  • Msgr. StaglianòTheological science must be conceived more and more as wisdom".
The Vatican

Msgr. StaglianòTheological science must be conceived more and more as wisdom".

The president of the Pontifical Academy of Theology and archbishop emeritus of Noto has granted an interview to Omnes where he explains, in broad outline, the changes introduced by Pope Francis with the Motu Proprio. Ad theologiam promovendam.

Federico Piana-December 15, 2023-Reading time: 3 minutes
RelatedRelated NewsThe Pope promotes with a motu proprio a renewed theology

"A reform in continuity". Monsignor Antonio Staglianò carefully chooses these words to begin describing the profound changes that the Pope, with the letter in the form of a motu proprio Ad theologiam promovendamhas introduced in the bylaws of the Pontifical Academy of Theology over which he presides. A revolution of no small importance that even represents a paradigm shift for the Academy founded by Clement XI in 1718.

In a long conversation with Omnes, Staglianò points out that, normally, when the expression "paradigmatic revolution" is used in science, reference is made to that work by Thomas Samuel Kuhn titled The structure of scientific revolutionsin which the American philosopher explains how in science there are upheavals that generate new methods and a new way of proceeding in science itself.

"We borrow from Kuhn the idea of the paradigm, but we cannot but read it within the Church. After all, theology is an ecclesial form, not just science, which must be situated within Tradition," says Staglianò. The revolution is there, but within continuity.

New theology

The construction of a new idea of theology is the greatest novelty of this revolution. Monsignor Staglianò calls it Wisdom TheologyWe call it so following the Holy Father's instructions. In essence, theological science must be conceived more and more as wisdom". 

And if all this is new, he adds, "it is so in reference to the context that has been created from 300 years ago until today, that is, since the Enlightenment and the birth of science, knowledge has been conceived more and more in intellectualist, rationalist terms". 

This prejudice that the Enlightenment has imposed on culture, according to Staglianò, "is a prejudice that must be overturned, because if knowledge is the fruit of science, then Christian Revelation cannot be considered knowledge, but ends up being branded as opinion: because everything that is not knowledge, the enlightened prejudice places it in the realm of opinion, of non-truth".

A new language

Here, then, we are faced with an awkward situation, Staglianò admits: "On the one hand, by believing in the Revelation of God in Jesus Christ we come to really know God, but this knowledge - which would be the Truth of God - according to the Enlightenment approach would not have the character of truth." 

Therefore, to maintain that theology is wisdom means, above all, to ask that "that indication be applied also to theology which Benedict XVI did to all sciences and to all knowledge: to extend the limits of reason in a sapiential sense. This means that "reason must be measured against all human experience". 

Knowledge comes from Revelation, from the Gospel. And the real novelty consists in "recovering, in a new language, what theology has always been before becoming a science: namely, wisdom," Staglianò explains.

Theology without borders

To a theology that rediscovers itself as wisdom, no limits or boundaries can be set. "And this," says Staglianò, "for a missionary reason that underlies the Christian faith itself. Faith corresponds to the Gospel, and Jesus is the Son of God in human flesh, and therefore is the salvation and redemption that God has willed for all." 

Hence a logical consequence that the President of the Pontifical Academy of Theology summarizes as follows: "If the Gospel is meant for everyone, then everyone can hear the Gospel: I am referring also to those who belong to other religions or even to those who do not believe. 

Everyone needs to be saved by Jesus Christ and here, says Staglianò, "comes the question of the service that sapiential theology can render to the evangelization of the Catholic Church itself, which, perhaps, after more than 2000 years, needs to be reinvigorated. The great risk is that it has lost the true face of God".

New instruments

Entering into dialogue with these diverse and distant worlds is one of the new and important priorities of the Pontifical Academy of Theology. To this end, the new statutes provide for new structures. 

First of all, Staglianò explains, "a Council of Higher Studies called to interact with the spheres of higher culture, including the institutional sphere. And then we thought of theological cenacles with which to relate sapiential theology to the people in order to speak of God through the themes of life, the suffering flesh, political and social issues."  

To do all this, Staglianò concludes, "we will be helped by some figures created thanks to the new statutes: that of the referent interlocutor. These will be persons or groups of persons to whom the Pontifical Academy of Theology will be able to refer in order to open spaces of wide-ranging interlocution."

The authorFederico Piana

 Journalist. He works for Vatican Radio and collaborates with L'Osservatore Romano.

RelatedRelated NewsThe Pope promotes with a motu proprio a renewed theology
More on Omnes
Culture

"Ratzinger's theology is symphonic," says Pablo Blanco

The priest Pablo Blanco, recently awarded the Ratzinger Prize 2023, was the speaker at the Omnes Forum on December 14, with the theme "Benedict XVI. Reason and Faith.

Loreto Rios-December 14, 2023-Reading time: 3 minutes
RelatedRelated NewsPablo Blanco and Francesc Torralba, winners of the Ratzinger Theology Prize 2023

On Thursday, December 14, the Omnes Forum "Benedict XVI. La razón y la fe" (Benedict XVI. Reason and Faith) was held on Thursday, December 14, with Fr. Ratzinger Prize 2023. The colloquium was moderated by Juan Manuel Burgos, president of the Spanish Association of Personalism.

Pablo Blanco is a professor of Dogmatic Theology at the University of Navarra, as well as being a member of the editorial committee that publishes in Spanish the works of the Pope Emeritus at the University of Navarra. BAC Publishing House. In addition, he is the author of numerous publications in publishing houses such as BAC, Rialp, Word, Cristiandad Editions, San Pablo, o Planet.

The Forum, held at the Villanueva Universityhas been sponsored by Banco Sabadell and the CARF Foundation.

In the first place, Professor Blanco reflected on Joseph Ratzinger's relationship with faith, "a golden thread that runs through all his thought", but which, moreover, is a "distinctly Christian" aspect, since Christianity has never hesitated to "enter into dialogue" with philosophy and intellectuals. "Reason and religion is something that is in the DNA of Christianity," said Professor Blanco, and this relationship differentiates Christianity from other religions.

Regensburg Speech

Pablo Blanco then went on to analyze in depth the Ratsibona speech, one of Ratzinger's most famous interventions, since it was initially the cause of great controversy due to a quote from the Byzantine emperor Manuel Paleologus II in which he spoke of Islam.

However, Professor Blanco explained that initially it was a purely academic discourse, from which "the whole was taken for the part". The original purpose of this passage was to explain that truth can only be proposed, not imposed. "It was a peaceful affirmation, but it set fire to a trail of gunpowder," explained the Ratzinger Prize winner.

Logos

On the other hand, in relation to the theme of reason in the Western world, Pablo Blanco explained that logos is understood in Ratzinger's discourse as creative reason, so that reason and love are intimately united. "With our rational capacity we can understand nature and reach the Logos with capital letters. Through created things we can know the world and God". Professor Blanco pointed out that "this is a provocation in the German world".

Moreover, "the union between the Greek logos and faith is a constant in Christianity". Contrary to the assertions of Adolf Harnack, who accused Christianity of having been Hellenized, or rather, Platonized, Ratzinger affirms that the opposite is true: Christianity has Christianized Hellenism.

Habermas

On the other hand, Pablo Blanco has also focused on the relationship between the philosopher Jürgen Habermas and Ratzinger. Habermas wanted to establish a bridge between faith and reason because, although he was an atheist, he saw the need for a "moral energy" that Christianity could provide. Faith and reason can "heal" each other: reason can prevent fundamentalism in faith, and faith can prevent reason from leading to situations like Auschwitz. However, after the Regensburg speech, Habermas claimed that Ratzinger was "anti-modern" because he interpreted his speech as an attempt to return to the dialogue between faith and reason of the Middle Ages.

However, Professor Blanco claims that this is a failure to understand Ratzinger's thought in depth, since what he is doing is revising the Enlightenment concept of reason.

Conclusions

Finally, the rereading of the speech led to an understanding and the Abu Dhabi declaration between Pope Francis and the Grand Imam of al-Azhar in 2019. "There has never been so much dialogue between Catholics and Muslims as as a result of this speech, and the dialogue continues," says Pablo Blanco.

Concluding his reflection, the Ratzinger Prize winner commented, using the expression of Pope Francis, that Ratzinger's theology is "a kneeling theology, and not an office or laboratory theology (...) It is a living theology. It is symphonic, everything connects with everything".

At the end of the colloquium, the attendees were able to ask Professor Blanco their questions and the director of Omnes, Alfonso Riobó, thanked everyone for attending and the sponsors for their collaboration.

A full report of the meeting will be available in the next issue of Omnes magazine.

Read more
RelatedRelated NewsPablo Blanco and Francesc Torralba, winners of the Ratzinger Theology Prize 2023
More on Omnes
The Vatican

Pope reflects on artificial intelligence

Pope Francis has released his message for the 57th World Day of Peace, to be held on January 1, 2024 with the theme "Artificial Intelligence and Peace."

Loreto Rios-December 14, 2023-Reading time: 6 minutes
RelatedRelated NewsOmnes-CARF meeting addressed the benefits and risks of artificial intelligence

In the message for the 57th World Day of Peace the Pope reflects on the positive aspects of scientific progress, but also on the ethical challenges that some advances, such as artificial intelligence, pose.

First of all, Francis recalls that Sacred Scripture affirms that "God has given men his Spirit so that they may have 'skill, talent and experience in the performance of all kinds of work' (Ex 35:31).

The pastoral constitution "Gaudium et Spes" of the Second Vatican Council also stated that man has always "striven by his work and ingenuity to perfect his life". Therefore, the Pope pointed out that the progress of science and technology "insofar as it contributes to a better order of human society and to the increase of freedom and fraternal communion, leads to the perfection of man and the transformation of the world", and he expressed his joy for the progress of science, thanks to which "it has been possible to remedy innumerable evils that affected human life and caused great suffering".

Risks and algorithms

But, on the other hand, Francisco points out that these developments can lead to a risk in some areas: "Technical-scientific progress, making it possible to exercise control over reality, never seen before, is placing in the hands of man a vast range of possibilities, some of which represent a risk to human survival and a danger to the common home".

Francis also mentions technologies that use algorithms, which extract the "digital traces left on the Internet, data that make it possible to control the mental and relational habits of people for commercial or political purposes, often without their knowledge, limiting their conscious exercise of freedom of choice. In fact, in a space like the web, characterized by an overload of information, the flow of data can be structured according to selection criteria not always perceived by the user".

The Pope recalls that innovations are not "neutral, but are subject to cultural influences. As fully human activities, the directions they take reflect decisions conditioned by the personal, social and cultural values of each epoch".

Artificial intelligence

The Pope then pauses to reflect on artificial intelligence, because "the term itself, which has now entered common parlance, embraces a variety of sciences, theories and techniques aimed at making machines reproduce or imitate, in their functioning, the cognitive capacities of human beings".

"Their impact," the Pope reminds us, "regardless of the underlying technology, depends not only on the project, but also on the objectives and interests of the owner and developer, as well as the situations in which they are used."

For all these reasons, Francis points out that it should not be taken for granted that the development of this so-called artificial intelligence will necessarily bring something positive to humanity: "Such a positive outcome will only be possible if we are capable of acting responsibly and respecting fundamental human values (...). It is not even enough to assume, on the part of those who design algorithms and digital technologies, a commitment to act in an ethical and responsible manner. It is necessary to strengthen or, if necessary, institute bodies responsible for examining emerging ethical issues and for protecting the rights of those who use forms of artificial intelligence or are influenced by them".

On the other hand, the Pope reflects on machines that learn on their own, "machine learning" and "deep learning", a technology that, although it is "in a pioneering phase, is already introducing significant changes in the fabric of societies, exerting a profound influence on cultures, social behavior and the construction of peace".

Disinformation and bias

Moreover, "the ability of some devices to produce syntactically and semantically coherent texts, for example, is no guarantee of reliability (...) They can (...) generate statements that at first glance seem plausible, but are in fact unfounded or betray biases. This creates a serious problem when artificial intelligence is used in disinformation campaigns that spread fake news and lead to a growing distrust of the media. Confidentiality, data ownership and intellectual property are other areas where the technologies in question pose serious risks, to which are added further negative consequences linked to their improper use, such as discrimination, interference in electoral processes, the establishment of a society that monitors and controls people, digital exclusion and the intensification of an individualism that is increasingly detached from the collective."

Moreover, the Pope stresses that algorithms cannot provide "guaranteed forecasts of the future, but only statistical approximations. Not everything can be predicted, not everything can be calculated (...). Moreover, the large amount of data analyzed by artificial intelligences is not in itself a guarantee of impartiality. When algorithms extrapolate information, they always run the risk of distorting it, reproducing the injustices and prejudices of the environments in which they originate. The faster and more complex they become, the more difficult it is to understand why they have generated a certain result".

On the other hand, artificial intelligences are not impartial, "the purpose and meaning of their operations will continue to be determined or enabled by human beings who have their own universe of values". "The risk," the Pope points out, "is that the criteria underlying certain decisions will become less transparent, that decisional responsibility will be hidden, and that producers may evade the obligation to act for the good of the community."

For this reason, the "sense of limits" is important, which, according to Francis, is "an aspect often neglected in today's technocratic and efficiency-oriented mentality, yet decisive for personal and social development. The human being, in fact, mortal by definition, thinking of surpassing every limit thanks to technology, runs the risk, in the obsession of wanting to control everything, of losing control of himself, and in the search for absolute freedom, of falling into the spiral of a technological dictatorship".

Discrimination and injustices

The Pope stresses that all these issues pose great ethical challenges: "In the future, the reliability of someone who asks for a loan, the suitability of an individual for a job, the possibility of recidivism of a convicted person or the right to receive political asylum or social assistance could be determined by artificial intelligence systems. (...) Systemic errors can easily multiply, producing not only injustices in individual cases but also, by domino effect, authentic forms of social inequality".

On the other hand, there is the risk of an influence and limitation on human freedom, since "forms of artificial intelligence often appear capable of influencing the decisions of individuals by means of predetermined choices associated with stimuli and persuasions, or by means of systems for regulating personal choices based on the organization of information. These forms of manipulation or social control require precise attention and supervision, and imply a clear legal responsibility on the part of producers, users and government authorities".

The Pope reminds us that human rights must always come first: "We must not allow algorithms to determine the way we understand human rights, to set aside the essential values of compassion, mercy and forgiveness, or to eliminate the possibility for an individual to change and leave the past behind."

In addition, another important issue to consider is the impact "of new technologies on the workplace. Jobs that were once the exclusive province of human labor are rapidly being absorbed by industrial applications of artificial intelligence."

Weapons

Another of the Pope's major concerns in this area is the arms race: "The possibility of conducting military operations by means of remote-controlled systems has led to a lesser perception of the devastation they have caused and of the responsibility for their use, contributing to an even colder and more distant approach to the immense tragedy of war. The pursuit of emerging technologies in the field of so-called 'lethal autonomous weapons systems', including the warlike use of artificial intelligence, is a major ethical concern.

Autonomous weapon systems can never be morally responsible subjects. The uniquely human capacity for moral judgment and ethical decision-making is more than a complex set of algorithms, and that capacity cannot be reduced to the programming of a machine that, while 'intelligent,' is always a machine. For this reason, it is imperative to ensure adequate, meaningful and consistent human oversight of weapon systems."

In addition, another aspect to take into account is "the possibility that sophisticated weapons could end up in the wrong hands facilitating, for example, terrorist attacks or actions aimed at destabilizing legitimate government institutions".

Education

The Pope also points out that these technologies can have an impact on education, and stresses the need to "promote critical thinking. Users of all ages, but especially young people, need to develop a capacity for discernment in the use of data and content obtained from the web or produced by artificial intelligence systems. Schools, universities and scientific societies are called upon to help students and professionals to take ownership of the social and ethical aspects of the development and use of technology".

Appeal to the international community

In the message, the Pope indicates that these concerns are not the responsibility of a few, but of every human being, and that the use of this type of technology must be regulated: "I urge the community of nations to work together to adopt a binding international treaty to regulate the development and use of artificial intelligence in its many forms".

"My prayer at the beginning of the new year is that the rapid development of forms of artificial intelligence will not increase the already numerous inequalities and injustices present in the world, but will help to put an end to wars and conflicts, and to alleviate so many forms of suffering that affect the human family," the Pope concludes.

Read more
RelatedRelated NewsOmnes-CARF meeting addressed the benefits and risks of artificial intelligence
More on Omnes
  • Newsroom
  • The Vatican
  • Towards the verdict of the "trial of the century" at the Vatican. What you need to know
The Vatican

Towards the verdict of the "trial of the century" at the Vatican. What you need to know

The verdict of guilt or innocence of the ten defendants and four companies related to the case known as the Becciu case will be announced on December 16, although it will be later when the full verdict with the motivations and allegations will be known.

Andrea Gagliarducci-December 14, 2023-Reading time: 5 minutes

It has been called the "trial of the century". In reality, however, the Vatican trial for the management of the funds of the Secretariat of State is more like a commercial law trial, in which the most frequent accusations are those of corruption, fraud and embezzlement.

Even so, the process has achieved international resonance because for the first time a cardinal, Angelo Becciu, has been accused in a Vatican tribunal. Until the Pope Francis' motu proprio of April 30, 2021In fact, cardinals could only be judged by the Vatican Cassation, which is a college of three cardinals. 

The verdict, i.e. the declaration of "guilty" or "not guilty" of the ten defendants and four companies on remand, will be announced on December 16. On the other hand, the full verdict, with the reasons, should be published a few months later.

The dispositive part, however, will have to be interpreted, because the charges are many, sometimes cross-cutting and involve several defendants, and are subject to change.

It is also possible that the court may decide that certain offenses are not exactly those contained in the indictment provided by the prosecutor, deciding lighter penalties or simply declaring that the acts committed do not constitute a crime. To do this, it is first necessary to understand what the trial consists of. 

One trial, three trials

The investigators have followed three leads, very different from each other and all related to the theme of "management of the funds of the Secretary of State". 

The first clue is the most important: the investment of the Secretary of State in the shares of a luxury mansion in London for about 200 million euros. The investment was first given to the agent Raffaele Mincione and then to the agent Gianluigi Torzi. Torzi, in turn, took the shares of the investment and kept only the 1,000 voting shares, thus maintaining full control of the property.

Therefore, the Secretary of State decided to buy the shares and take control of the building. The negotiation that led the Secretariat of State to pay Torzi compensation for the loss of the shares was considered "extortion" by Vatican investigators. The Holy See then sold the palace without carrying out the planned development operations (the investment was not so much in the palace itself, but in a project to expand it and reallocate its use to rental purposes) for a price below market value. According to the Vatican Promoter of Justice, the loss to the Holy See would range from 139 to 189 million euros. 

The second clue concerns the allocation of funds from the Secretariat of State amounting to 125,000 euros to Caritas of Ozieri, in Sardinia, Cardinal Angelo Becciu's home diocese. The money was destined by Caritas to SPES, a cooperative linked to Caritas that carries out social work, and was intended to cover the expenses of a bakery created to create jobs for the marginalized, and the construction of a "citadel of charity". The crime would be embezzlement, because according to the accusation Becciu used the money of the Secretariat of State for personal purposes and to enrich his family.

The third clue concerns the hiring by the Secretariat of State of Cecilia Marogna, a self-styled intelligence expert who claimed to collaborate in the release of some hostages, including that of Sister Cecilia Narvaez, the Colombian nun kidnapped in Mali in 2017. The woman, according to the Prosecutor's Office, would have spent for herself money that had been earmarked by the Secretariat of State to conclude the release operations.

What the defendants risk

The Vatican's promoter of justice has asked for total sentences of 73 years and one month in prison, in addition to various disqualifications and fines. According to the promoter of justice Alessandro Diddi, the common thread of these three lines of investigation is always and only Cardinal Angelo Becciu. It matters little that Becciu was involved in the operation of the London palace only at the beginning, because it was under his management that the sale and purchase of the shares in the building began.

Precisely because the cardinal has never shown signs of repentance, the maximum possible penalty has been requested for him: 7 years and 3 months in prison, disqualification from public office, a fine of 10329 euros and a request for forfeiture of 14 million.

For René Bruelhart, former chairman of the Financial Intelligence Authority, 3 years and 8 months imprisonment, temporary disqualification from public office and a fine of 10329 euros have been requested.

For Tommaso Di Ruzza, director of the Financial Intelligence Authority, 4 years and 3 months imprisonment, temporary disqualification from public office and a fine of €9600 have been requested.

For Monsignor Mauro Carlino, who was the deputy's secretary at the time of the operation, 5 years and 4 months in prison, perpetual disqualification from public office and a fine of 8,000 euros are requested.

Enrico Craso, who was finance director of the State Secretariat through Credit Suisse, is asked to serve 9 years and 9 months in prison, a fine of 18,000 euros and perpetual disqualification from public office, according to the indictment.

Cecilia Marogna, faces 4 years and 8 months in prison, perpetual disqualification from public office and a fine of 10,329 euros.

For the racer Raffaele Mincione 11 years and 5 months of imprisonment, life disqualification from public office and a fine of 15450 euros are requested, while Gianluigi Torzi faces 7 years and 6 months of imprisonment, life disqualification from public office and a fine of 9000 euros. 

For the lawyer Nicola Squillace, who claimed to have acted on behalf of the Secretary of State, 6 years imprisonment, suspension from the practice of his profession and a fine of 12500 euros. 

The highest sentence requested was for State Secretariat official Fabrizio Tirabassi: 13 years and 3 months imprisonment, perpetual disqualification from public office and a fine of €18750. 

In addition, the Secretariat of State of the Vatican, the Administration for the Patrimony of the Apostolic See and the Institute for the Works of Religion have joined the proceedings as civil plaintiffs: the former has asked for compensation for image damages caused by the operations of between 97 and 177 million euros, while the IOR has requested restitution of 206 million euros and almost one million euros for moral and reputational damage to the Institute.

The defenses

The defenses have pointed out what they consider to be contradictions in the reconstruction of the promoter of Justice, and have all requested the acquittal of their defendants, for two main reasons: because the fact does not exist, and because the fact does not constitute a crime.

According to the defenses, there was no investment crime, nor was any evidence presented that the losses on the purchase of the building constituted a crime. The defense also stressed that there was no evidence that Cardinal Angelo Becciu and his family had received funds illegally, so he could not be charged with embezzlement. Finally, the defenses accused the Vatican's promoter of justice of elaborating a theorem, regardless of the outcome of the hearing.

From the sentence, the resistance of the Vatican judicial system will be understood. If the investigations are shown to be characterized by bias, as the defenses claim, this could weaken the Vatican judicial system itself. Already a London judge, Baumgartner, in proceedings related to this process, has called the findings of the investigations a mischaracterization, an accusation that the promoter of Justice returns to the sender. 

The presence of no less than four papal rescripts that have hastily changed the rules of research is also an important issue. The rescripts only concern this trial. But can a fair trial really be characterized by extemporaneous decisions?

The authorAndrea Gagliarducci

Read more
More on Omnes
The Vatican

Cardinal Pell understood before others the economic reform of the Holy See

In a letter to the Dicastery for the Economy, Pope Francis acknowledges the steps taken in improving the economic management of the Holy See and offers new indications on how to continue the journey, from the recognition of just remuneration to just investments.

Giovanni Tridente-December 14, 2023-Reading time: 4 minutes
RelatedRelated News"In economic matters, the Church must set a good example."

The Cardinal George PellIn his role as the first prefect of the Secretariat for the Economy, he showed courage and - as in the Christian life - displayed zeal, conviction and determination, having "seen" and understood before others "which was the path to follow". Pope Francis put it in black and white in a letter addressed to the people working in the Secretariat for the Economy. Economywritten a week after receiving them at a hearing in mid-November.

On that occasion, the Holy Father launched an invitation to move forward along the path already undertaken almost ten years ago with the establishment of the Agency, especially with regard to transparency, control and more agile and efficient procedures within the Roman Curia.

Concepts that he now reiterates more clearly in this letter released by the same Dicastery for the Economy last December 12: "Looking back and noting the current situation, I cannot fail to see the many advances that have been made," Francis began, also highlighting the numerous appreciations received for the work carried out following the indications of the first Prefect Pell, so that the patrimony of the Holy See would be mission-oriented, avoiding the risks and mistakes of the past.

The foundations laid by Cardinal Pell have allowed his successors to promote new reforms, many of which have been approved under the direction of Father Juan Antonio Guerrero, who has worked "with a style founded on dialogue, concreteness and simplicity," acknowledges the Pontiff.

The journey has just begun

But the path of reform is by no means finished. "On the contrary," writes the Pope, "it has only just begun," because as for all the living realities of the Church in general, and of the Roman Curia in particular, one must always orient oneself towards what is best, keeping a watchful eye on the effects of the various changes, adapting where necessary.

"We must not forget" - the Holy Father adds - "that the correct management of the patrimony and its use is a testimony given to all of how much can be done with little", and the work carried out by those who work in this context of "economy of mission" is a true service rendered to the universal Church.

A job that is undoubtedly "delicate" because the risk of transforming authority into command or recognition and respect into fear is just around the corner, along with the temptation to "exercise power instead of making decisions" or even to avoid using money where it is needed to increase and make the Church's mission flourish, for example in those circumstances "where there is more need in a disinterested way".

A clear warning to invest resources appropriately together with the need to exercise the "ability to listen and be listened to", but also to engage the various professional and technical economic skills not on the basis of an "arbitrary will of those responsible for deciding or authorizing", but with the aim of leading the various initiatives to be supported "towards the common good".

Of course, you also have to be loyal to know how to "say no when what is represented to you or what you find in the controls betrays the mission", rather in favor of particular interests, or with the violation of the norms for purposes alien to the Holy See and to the Church and its mission.

Prudence and loyalty

"Prudence and loyalty," the Pope therefore asks, "for the common good of our work community, of the Church, of the faithful and of those in need." A service that must certainly be carried out with "professionalism, dedication, in-depth study", without, however, forgetting "humility, a willingness to listen, a spirit of service and, finally, vigilance and a culture of legality and transparency".

Faced with the economic deficit of the Holy See, which annually erodes a part of its patrimony, the Pope asks to "reverse the trend", inviting everyone to "be ready with modesty and spirit of service to renounce their own particular interest for the sake of the common interest", freeing themselves from rigidity and opening themselves to updating.

Rewarding merit

The Pontiff's thinking is, on the one hand, to hire new figures - competent, ethically prepared and professional - but also to give those already working in the Holy See the possibility of renewal, offering them "training, opportunities for growth, new experiences", without diminishing the signs of trust and recognition. This also means "fair remuneration", "the fairer the more it is linked to results and to the contribution that each one makes to the service of the Church". Avoid careerism, but certainly reward merit.

The same must apply in the case of external suppliers to whom the Holy See has recourse: "ethics, ability and professionalism, at the right price for an equitable benefit," as has already been regulated in recent years. And for the patrimony in general, the fruits of whose management must also be shared equitably "so that all have what they really need".

Investments, Pope Francis further specifies, "must have neither the aim of speculation nor that of accumulation" and the same must apply to the budgets and endowments available to the various entities, so that there are not "rich entities and poor entities" but harmony throughout the Holy See, because all "participate in the realization and pursuit of the same good".

The authorGiovanni Tridente

Read more
RelatedRelated News"In economic matters, the Church must set a good example."
More on Omnes
  • Resources
  • You and God prepare for the feast. Collect for the III Sunday of Advent
Resources

You and God prepare for the feast. Collect for the III Sunday of Advent

We have already passed the halfway point of Advent and the Church surprises us with this Sunday called GaudeteI repeat, rejoice in the Lord; I tell you again, rejoice. The Lord is near" (Phil 4:4-5).

Carlos Guillén-December 14, 2023-Reading time: 3 minutes
RelatedRelated NewsIn a hurry and jumping over obstacles. Collection for the Second Sunday of Advent

It is precisely this joy motivated by the closeness of the Lord that is also reflected in the corresponding collect prayer:

O God, who contemplate how faithfully your people await the feast of the birth of the Lord, grant us to rejoice in so great an event of salvation and to celebrate it always with solemnity and overflowing joy.

Deus, qui cónspicis pópulum tuum nativitátis domínicae festivitátem fidéliter exspectáre, presta, quaésumus, ut valeámus ad tantae salútis gáudia perveníre, et ea votis sollémnibus semper laetítita celebráre.

Again, those in charge of the liturgical reform saw fit to move the old prayer in use to another day and find one that better reflected the essence of this Sunday. With minor modifications we now use this prayer, which comes from the Ravenna Ritual (8th century). 

In its structure we find a brief invocation (Deus), the anamnesis that refers to the approaching Christmas and a subordinate clause that introduces an epiclesis with two petitions.

Waiting, arriving and celebrating

The abundant use of verbs in this sentence is interesting. On the one hand, the verbs with personal forms present us with two subjects: God and his people. God is the one who contemplates (conspicis) always with paternal and benevolent love for his pilgrim people. We, as his people, turn to him full of filial trust to ask him (quaésumus) your help, so that we can (valeámus) to attain the goods of salvation that he has destined for us. This is the dynamism of the whole Christian life.

On the other hand, the three verbs that appear in the infinitive give us a good idea of the attitudes with which the Church situates herself in this liturgical season. 

First, there is the wait (exspectáre): a look ahead with hope, towards the Birth of the Savior. Undoubtedly, this awakens a powerful desire in the Christian and this desire originates in him, in her, the movement of wanting to reach (perveníre) that marvelous horizon that God unfolds before the eyes of faith. And, of course, arriving will become a celebration (celebrate), with that double nuance that it has: of celebration, logically, but also of liturgical action, therefore, of real and effective participation in the salvific mystery.

Joy and solemnity

The last mentioned action, celebrating the Birth of the Lord, is accompanied by two characteristics that give it a particular tone: joy (laetítia) and solemnity (votis sollémnibus). 

Joy is the specific characteristic of this third Sunday of the month. Advent. A particularly lively, animated, enthusiastic joy (alacri). In this "joyful" way, God encourages us not to be satisfied with the joy we may already have, but to seek a fuller joy. A fullness that is only possible by drawing closer to Him, by trusting Him more, by letting ourselves be loved more by Him. Even if we know that, deep down, we will only attain perfect joy after this life. And, precisely for this reason, we understand the need to correspond more fully to God's grace here on earth, taking advantage of the time God gives us.

The other characteristic to which we have referred are the solemn rites full of splendor that usually accompany Christmas. Surely they want to help us to taste the beatitude of Heaven, joining us already to the perfect happiness of the choirs of angels and saints. 

Although, paradoxically, such a celebration contrasts radically with the humility of the birth of the Child God in Bethlehem, in a manger. And it also contrasts with our personal smallness, with our lack of merit and sometimes with our defeats. Perhaps in this way we can see that God really has to put it all together. He is the one who puts on the party. Without God, without Redemption, there would be no reason to celebrate. Undoubtedly, it is God who has given us the right to celebrate. Even if we still celebrate under the veil of this world that is about to pass away, it is still a reality that the reason for our joy and our celebration is already among us, and that is reason enough to want to transform our lives.

The authorCarlos Guillén

Priest from Peru. Liturgist.

Read more
RelatedRelated NewsIn a hurry and jumping over obstacles. Collection for the Second Sunday of Advent
More on Omnes
United States

U.S. Department of Homeland Security seeks to increase protection at houses of worship

Catholic, Christian, Jewish and Muslim places of worship have become potential targets for vandalism or attacks, especially since the conflict between Israel and Hamas.

Gonzalo Meza-December 14, 2023-Reading time: 3 minutes
RelatedRelated NewsPersecution of the Church in Nicaragua continuesRelated NewsThe United States has been protecting religious freedom for 25 years

Since 2020, there have been at least 308 incidents of vandalism and destruction in parishes or chapels of the Church in the United States. Arson, destroyed images, stained glass windows, stolen liturgical objects, walls and doors painted with anti-Catholic language, are some of the cases of vandalism that have occurred in the last three years.

Sometimes these crimes can escalate into hate attacks resulting in loss of life, as happened in 2017 at St. Augustine's Church in Des Moines, Iowa. At other times, the attacks can be cyber attacks as in 2019 at St. Ambrose Church in Brunswick, Ohio, a computer crime that left millions in losses. Threats to places of worship in the U.S. are increasingly complex and widespread, ranging from acts of vandalism or cyber attacks to attacks with weapons.

Given this reality, Archbishop Timothy Dolan, Archbishop of New York and chairman of the Committee for Religious Freedom of the USCCB, noted in 2022: "The U.S. bishops have noted a disturbing trend of vandalism in Catholic churches. We are not alone. Our friends in other religious groups also suffer these attacks, and in some communities they occur more frequently."

Catholic, Christian, Jewish and Muslim places of worship have become potential targets for vandalism or attacks, especially since the conflict between Israel and Hamas. FBI Director Christopher Wray noted in an appearance before lawmakers on December 6 that hate crimes in the U.S. have been on the rise for some time, but the number of cases has increased by 60 % since October 2023.

Security for religious communities

In light of these developments, the Department of Homeland Security (DHS), through the Agency for Infrastructure Security and Cybersecurity released a set of security guidelines for places of worship on December 6. The 16-page document titled "Physical Security Performance Goals for Religious Communities" contains a series of actions specifically designed to help religious organizations plan for, protect their buildings, and respond to threats.

"The physical security performance goals we are releasing today provide churches, synagogues, mosques, and other religious institutions with accessible and easily implementable strategies to improve their security and reduce risk to their communities," said Alejandro N. Mayorkas, Secretary of the Department of Homeland Security. For her part, Jen Easterly, DHS Agency Director in charge of the DHS Infrastructure and Cybersecurity Agency stated, "The agency has a long history of supporting faith communities to improve physical and cybersecurity practices." 

Some of the recommendations presented in the document are: Monitor access points with video surveillance systems, place motion-activated lighting outside, install alarms on windows and doors, control access to reserved areas such as offices, electrical or computer facilities. In the case of schools, it is recommended to have only one controlled entry point.

On the other hand, to prevent cyber attacks, the agency recommends updating software periodically, requiring secure passwords for accessing computer files, protecting data with encryption methods, and verifying that there are no unauthorized connections or devices on computers. The text also suggests forming a security planning team with members of the community and having a leader, ideally with professional experience in the area, to assist in emergency situations.

DHS also recommends that religious group leaders reach out to local law enforcement personnel and agencies to learn how they can help deal with an emergency when it arises.

Read more
RelatedRelated NewsPersecution of the Church in Nicaragua continuesRelated NewsThe United States has been protecting religious freedom for 25 years
More on Omnes
Gospel

The friend of the bridegroom. Third Sunday of Advent (B)

Joseph Evans comments on the readings for the Third Sunday of Advent and Luis Herrera offers a brief video homily.

Joseph Evans-December 14, 2023-Reading time: 2 minutes

What stands out in today's Gospel is the transparency of John the Baptist: the light of God's truth flows through him as through the clearest of windows. In fact, the evangelist uses precisely light as a metaphor to describe the Baptist's ministry: "This one was coming as a witness, to bear witness to the light, so that all might believe through him. He was not the light, but the one who bore witness to the light.". 

And the sincerity, the clarity, of John shines through in this passage: "And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, 'Who are you?' He confessed and did not deny; he confessed, 'I am not the Messiah.'". He sees himself only as a "voice" in the wilderness: not the content, the Word (which is Christ himself), but only a means that the Word uses to convey its message, as our voice might speak the words, the ideas, of another person.

And when the priests and Levites sent from Jerusalem ask John why he baptizes if he is neither the Christ, nor Elijah, nor the prophet announced by Moses, he answers: "I baptize with water; in the midst of you there is one whom you do not know, the one who comes after me, and whose sandal strap I am not worthy to untie.". What gives so much authority to John's testimony is his extraordinary humility. He is very clear about how little he is and what he is not: he is not the Christ, he is not the content of the message, but a mere means for its transmission. He even considers himself unworthy to be Christ's slave: unworthy to do the slave's work of untying his master's sandals.

In another passage (Jn 3:28-30), which also shows John's humility, he describes Christ as the "husband" and its own role as that of a mere "husband's friend" whose voice "rejoices" much to hear. It is not surprising, then, that the Church offers us as today's first reading a beautiful text from Isaiah that also expresses joy in the expectation of salvation: "I overflow with joy in the Lord, and rejoice with my God.".

While the messengers of the Jewish authorities are so serious and joyless ("Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself?"), John rejoices humbly. Knowing how unimportant we are, mere servants of truth, is deeply liberating.

Homily on the readings of the Third Sunday of Advent (B)

The priest Luis Herrera Campo offers its nanomiliaA short one-minute reflection for these Sunday readings.

Read more
More on Omnes
Culture

Saint Lucia, witness of truth and light

Today, December 13, we celebrate Saint Lucy, a Christian martyr who was beheaded in 304 under Emperor Diocletian. Since the 15th century, popular devotion has identified St. Lucy as the patron saint of sight, and events are held in many countries around the world.

Antonino Piccione-December 13, 2023-Reading time: 3 minutes
RelatedRelated NewsA holy Church, or a Church of saints?

"Lucia, martyr of Syracuse, reminds us by her example that the highest dignity of the human person consists in bearing witness to the truth, following one's conscience at all costs, without duplicity and without compromise". Pope Francis, just a year ago, thus addressed the members of the Italian Union of the Blind and Visually Impaired (UICI), received in audience in the Sala Clementina, on the eve of the liturgical memorial of St. Lucy, patron saint of the visually impaired and visually handicapped.

Fragility is a resource: "This means being," the Holy Father added, "on the side of the light, at the service of the light, as the very name Lucia evokes. Be clear, transparent, sincere people; communicate with others in an open, clear, respectful way. This is how you help to spread the light in the environments in which you live, to make them more human, more habitable".

Today, December 13, we celebrate Saint Lucy, a Christian martyr who was beheaded in 304 under Emperor Diocletian. Since the 15th century, popular devotion has identified St. Lucy as the patron saint of sight, and events are held in many countries around the world.

The story of Lucia begins in Syracuse, between 280 and 290 AD. Born into a wealthy family, she is fatherless and betrothed to a patrician. Her life takes an important turn when her mother, Eutichia, falls seriously ill. During a pilgrimage to the tomb of St. Agatha, Lucia prays for her mother to be cured, at which point she has a vision in which St. Agatha announces her destiny as the future patron saint of Syracuse. After her mother's recovery, Lucia dedicated her life to serving the Lord, distributing her wealth to the poor. She was persecuted for refusing to marry, but despite torture and the threat of death, Lucia remained firm in her Christian faith until the day she was beheaded.

Contrary to popular belief, December 13 does not coincide with the shortest day of the year, as it falls on the winter solstice, December 22. However, the period between December 13 and 14 can enjoy a celestial spectacle with the Geminids, similar to the Perseids in August.

It is said that, after her conversion to Christianity, St. Lucy lost her sight or even plucked out her eyes in an attempt to resist sin. In Italy, there is a tradition that she brings gifts to children, which originates from a gesture of generosity attributed to the saint. After her death, according to legend, St. Lucy returns to earth to bring happiness to children on the night of December 13, symbolizing the light she brought to the world. The figure of Saint Lucia, therefore, has evolved in Italian folklore as a sort of Santa Claus in advance who delivers joy and gifts to the little ones, in a gesture charged with spiritual meaning. This tradition, rooted in generosity and symbolism, has helped to shape the iconography of the saint as a luminous and beneficent figure, especially loved by children.

All over the world there are different and attractive celebrations linked to St. Lucy. In Syracuse, the city of which she is patron saint, the National Festival of Lights and Renewal takes place on December 12 in anticipation of the procession with a silver statue through the streets on the feast day. In Sweden, girls dressed in white carry cookies and saffron rolls in procession, with white dresses symbolizing purity. In Tuscany, the "Santa Lucia Fair" offers typical products, sweets and Christmas decorations, while in Florence the Christmas fir tree is lit with music and toasts.

In other parts of Italy, such as Lucca, the hospital of San Luca organizes initiatives for this day dedicated to the patron saint of sight. One of the traditions on this feast is the blessing of the eyes, and there will also be a concert by the band of the Folgore parachute brigade. The Milan cathedral, also involved in the celebration of the saint, preserves a copy of her statue in which Lucia is depicted with her eyes on a saucer, symbolizing that she is the patron saint of stonemasons.

The authorAntonino Piccione

Read more
RelatedRelated NewsA holy Church, or a Church of saints?
More on Omnes
  • Newsroom
  • The World
  • "My mother taught us that we had to forgive," says Boko Haram victim
The World

"My mother taught us that we had to forgive," says Boko Haram victim

Aid to the Church in Need has launched a campaign to help the Nigerian church with the slogan "Help Nigeria. Martyred Church, Living Church". According to the Religious Freedom Report launched by ACN this year, "Nigeria is one of the worst countries in the world to live the Christian faith".

Loreto Rios-December 13, 2023-Reading time: 3 minutes
RelatedRelated NewsThe Pope at the Audience: "I assure you of my prayers for Nigeria".Related NewsJohn Paul Ebuka Oraefo: "The faith of the majority of Christians in Nigeria is still alive".

This morning, a press conference was held at the headquarters of ACN Spain, a foundation of the Holy See, to explain the current situation in Nigeria and the details of the Aid to the Church in Need campaign.

Nigeria is currently one of the most dangerous countries in the world for Christians due to numerous terrorist attacks by the Boko Haram and Islamic State of West Africa groups, in addition to the "Fulani" in the center of the country. Since 2022, 39 priests have been killed, 30 priests kidnapped and 17 catechists murdered.

Victim assistance projects in Nigeria

The press conference was attended by Kinga von Schierstaedt, Team Leader for Africa of the Project Department of Aid to the Church in Need International (ACN), Father Joseph Bature Fidelis, Director of the Human Resources and Trauma Care Center of the Diocese of Maiduguri, and Janada Marcus, a survivor of the Boko Haram attacks.

According to ACN, "the bishops have requested projects to improve the security of priests and religious". Among these projects are the construction of security fences in convents, cars so that priests can move around in more rural areas instead of walking or cycling, which makes kidnappings more difficult, and alarm systems in presbyteries so that priests can call for help when an attack occurs.

Another project carried out was the construction of the Trauma Care Center in Maiduguri, as many people need support due to the trauma caused by the terrorist attacks, especially in the north of the country. "They come here shattered. They flee the violence and flock to the Church for support and comfort and find professional and spiritual care and social promotion. True peace is only achieved when the trauma of the deeply wounded is healed," says the center's director, Father Joseph Bature Fidelis.

During the year 2022, Aid to the Church in Need has financed 122 projects, with a total of 2.1 million euros: construction or reconstruction of churches, seminaries, parsonages and other church buildings; training of local clergy, support for priests, subsistence aid for nuns, financing of catechetical material and support for means of transportation and means of communication.

Janada Marcus' testimony

Currently, as Kinga von Schierstaedt explained, the campaign is focusing on four types of projects: psycho-spiritual care and security, formation, maintenance of the Eucharistic adoration center dedicated to the Nigerian martyrs and the formation and support of priests.

Janada Marcus, a 25-year-old woman, has been the victim of terrorist attacks on four occasions. On one occasion, she was abducted after surgery, still with a festering wound and under the effects of anesthesia, and was imprisoned for a year and eight months along with others until she managed to escape. On another occasion, she witnessed her father being killed by Boko Haram. Janada was treated at the Maiduguri Trauma Care Center, where her mother took her when she saw that her daughter was having continuous nightmares and was unable to talk to people. Janada said this morning that she has managed to forgive the terrorists and now has peace of mind: "My mother taught us that we had to forgive. It is part of our Christian faith.

Currently, the young woman has managed to get her life back on track, she has a diploma in Tropical Health and Disease Control and in March of this year she visited the Vatican and was able to greet Pope Francis.

Despite terrorism, ACN notes that "Nigeria is the country in Africa with the largest number of seminarians and, despite discrimination and persecution, the number of aspirants continues to grow".

You can collaborate in the campaign from the website of Aid to the Church in Need.

Read more
RelatedRelated NewsThe Pope at the Audience: "I assure you of my prayers for Nigeria".Related NewsJohn Paul Ebuka Oraefo: "The faith of the majority of Christians in Nigeria is still alive".
More on Omnes
The Vatican

Francis calls for openness to Jesus and peace in the Holy Land

In the last session of the cycle on the passion to evangelize, Pope Francis invited the audience today to reflect on the word of Jesus to the deaf and dumb, EffetáHe also called on all the baptized to proclaim the Gospel, and to exchange "the gift of friendship". He also called again for a humanitarian cease-fire and the release of all hostages in the Holy Land.

Francisco Otamendi-December 13, 2023-Reading time: 4 minutes

With a more recovered tone of voice, and on some occasions standing, the Holy Father presided this morning, the feast of St. LuciaThe Pope, virgin and martyr, held the 30th and last session of the cycle of catechesis on the passion to evangelize, the apostolic zeal of the believer, in the Paul VI Hall of the Vatican. The theme of the Audience has been "EffatáThe "Open Church", based on the Gospel passage of the healing of a deaf-mute by Jesus (Mk 7:31-35).

Numerous Mexican chants to the Virgin of Guadalupe, whose feast day was celebrated yesterday, preceded the catechesis, along with shouts of Viva el Papa! 

The Pontiff insisted once again that "let us not forget to ask for the gift of peace for the peoples suffering from the war, especially for Israel, Palestine and the tormented Ukraine". He recalled the pain and suffering of these peoples, and called for a humanitarian cease-fire, because humanitarian aid is urgently needed in Gaza. He also called for the release of all hostages, and again cried out: "No to war, yes to peace".

"Launch ourselves into the sea of the world."

In his meditation, the Pontiff recalled that "Effatá"is an expression that the celebrant says at the moment of baptism, while touching the ears and lips of the baptized. "It is a call to open and expand the whole person to receive the proclamation of Jesus and go out on mission."

"Let us allow the Lord to touch our tongues and ears, to open them, to untie them to announce his presence that liberates and comforts everyone, especially those who suffer most," the Pope said. "May he fill us with the outpouring of the Holy Spirit to fan the flame of divine love in the hearts of all, without fear, with courage. Abandoning personal securities and trusting in the call of Jesus will make us launch out into the sea of the world, ready to go and announce to all peoples what we have seen and heard."

"Let us not forget," continued the Holy Father, "that the Lord calls us to open ourselves to the breath of the Holy Spirit, to listen to his voice and to allow ourselves to be impelled by the passion to evangelize; this is a task that concerns every Christian. (...) "We too, who have been given the effetá of the Spirit in baptism, we are called to open ourselves. "Open up," Jesus says to every believer and to his Church: open up because the message of the Gospel needs you to be witnessed to and proclaimed! Open yourself, do not close yourself in your religious comforts and in the "it has always been done this way"! Open yourself, Church, to the breath of the Holy Spirit, who urges you to be missionary, evangelizing!".

"The love we give"

The "Effatá (Open yourself)" of Jesus, "is an invitation to rediscover the joy of mission in the fire of the Spirit. Missionary zeal, in fact, is not propaganda to gain consensus, it is not proselytism, nor is it filling one's head with notions, but rather to ignite in the heart the spark of God's love. To paraphrase a beautiful expression, we could say that the heart of those to whom we proclaim is not a vessel to be filled, but a fire to be lit," the Pope explained.

Therefore, "apostolic zeal does not depend on organization, but on ardor; it is not measured by the consent we receive but by the love we give. (...). The message is clear: to be shepherds of God's people, we must be fishers of men, ready to leave the shores of our own security to set sail with the Gospel on the sea of the world".

Francis also invited us to examine ourselves with these questions: "Let us also ask ourselves: Do I really love the Lord, to the point of wanting to proclaim him? Do I want to become his witness or am I content to be his disciple? Do I take the people I meet to heart? Do I bring them to Jesus in prayer? Do I want to do something so that the joy of the Gospel, which has transformed my life, may also make theirs more beautiful?

"Celebrate at Christmas the coming of the Christ Child."

In his greeting to the pilgrims in various languages, the Holy Father invited "all of us, as baptized Christians, to bear witness to Jesus and to proclaim him. Let us also ask for the grace, as a Church, to carry out pastoral and missionary conversion" (French language). To English-speakers he reminded them of the Advent and the ChristmasI welcome all English-speaking pilgrims, especially the groups from Malaysia and the United States of America. To each of you, and to your families, I wish you a fruitful Advent journey to celebrate at Christmas the coming of the Child Jesus, the Savior of the world. May God bless you.

To the German-speaking people he recalled "may St. Lucy, Virgin and Martyr, whose liturgical memory falls today, help us to make Christ shine with our witness of faith, light of the peoples".

The Pope told the Arabs that "by virtue of baptism, every Christian is called to be a prophet, witness and missionary of the Lord, by the power of the Holy Spirit and to the ends of the earth. May the Lord bless you all and protect you always from all evil.

He emphasized to the Poles that "a special way of living Advent in your country is to participate in the Masses. Rorate caeli. May this beautiful tradition, which expresses the expectation, together with Mary, of the coming of the Savior, become an opportunity to give witness to your living faith". 

And he encouraged Spanish-speaking people "not to forget that the Lord calls us to open ourselves to the breath of the Holy Spirit to listen to his voice and allow ourselves to be impelled by the passion to evangelize; this is a task that concerns every Christian. May Jesus bless you and the Holy Virgin watch over you".

Finally, in Italian, Francis recalled St. Lucy, and pointed out that "in some parts of Italy and Europe it is customary to exchange gifts on this feast because of the proximity of Christmas. I would like to invite you all to exchange the gift of friendship and Christian witness, which is a precious gift".

The authorFrancisco Otamendi

Read more
More on Omnes
The Vatican

Pope urges Syro-Malabar Catholics to have communion

The mode of celebration of the Holy Qurbana, the Eucharistic rite of this ancient Eastern Rite Church in communion with Rome, has recently aroused controversy. The Pope has sent a strong video message to the Archdiocese of Ernakulam-Angamaly asking that the Eucharistic rite be celebrated next Christmas according to the modality adopted by the Synod of the Syro-Malabar Church.

Antonino Piccione-December 13, 2023-Reading time: 3 minutes
RelatedRelated NewsMelwin Thurackal Jaison: "India still needs priests and religious willing to sacrifice".

The Pope has reshuffled the leadership of the Syro-Malabar Church of India in the state of Kerala, accepting the resignation of the major archbishop, Cardinal George Alencherry, and of Msgr. Andrew Thazhath, the apostolic administrator he appointed two years ago for the "rebel" archdiocese of Ernakulam-Angamaly. A measure adopted after the vain mission as pontifical delegate of the Slovak Archbishop Cyril Vasil, former secretary of the Congregation for Oriental Churches, which did not help to ease the tensions between the Archdiocese of Ernakulam-Angamaly and the rest of the Syro-Malabar Church.

The object of contention, as underlined both by the Vatican News as Asia News, remains the mode of celebration adopted by the Syro-Malabar Synod in 2021, which provides for the celebrant to face the altar during the central moment of the liturgy. A solution that the vast majority of the clergy of Ernakulam-Angamaly - the largest archdiocese of the Syro-Malabar Church, comprising about a tenth of the faithful - does not want to accept, having adopted the rite in which the celebrant faces the assembly after the Second Vatican Council. Thus, the ancient confrontation over the unified liturgy, which has long divided this very ancient Church of the Indias The Orientales remains unresolved.

Pope's warning call

Pope Francis, far from underestimating the gravity of the situation, sends a strong video message to the Archdiocese of Ernakulam-Angamaly, asking that the Eucharistic rite be celebrated next Christmas in all the Churches according to the "unified" modality adopted by the Synod of the Syro-Malabar Church after years of discussion, but rejected by the clergy of the diocese where the seat of the major archbishop is located.

"You are Churches, do not become a sect," Francis says. "Do not force the competent ecclesiastical authority to take note that you have left the Church, because you are no longer in communion with your pastors and with the successor of the apostle Peter, called to confirm all the brothers in the faith and to preserve them in the unity of the Church."

Cardinal Alencherry, who was elected major archbishop by the Syro-Malabar Synod in 2012, since 2017 has been involved in an affair related to a sale of land owned by the Church, which has caused scandal and controversy in the Catholic community of Kerala. In his letter to the cardinal, the Pontiff nevertheless renews his personal esteem, recalling also that Alencherry had already submitted his resignation in 2019, but the Holy See - accepting the opinion of the Synod - had rejected it. Now, therefore, the leadership of the Syro-Malabar Church in accordance with the law has been entrusted to the curial bishop Sebastian Vaniyapurackal, until the election of the new major archbishop, which is expected to take place in January.

New apostolic administrator

As for the Archdiocese of Ernakulam-Angamaly, in accepting the resignation of Msgr. Andrews Thazhath as apostolic administrator (who remains archbishop of Trichur), Francis appointed Msgr. Bosco Puthur, bishop emeritus of the Melbourne eparchy of the Syro-Malabarese, as the new apostolic administrator. Thazhath was also highly questioned for the way he carried out the mandate given to him by Pope Francis to resolve the dispute over the liturgy.

In recent days, a letter also caused a stir, stating that the eight deacons of the diocese awaiting priestly ordination could only be ordained after taking an oath to celebrate the Qurbana (the Eucharistic rite) only in the manner established by the Synod, which, as discussed above, requires the celebrant to face the assembly during the first part of the liturgy, but then turn toward the altar at the moment of consecration.

Pope's video message to the Archdiocese of Ernakulam-Angamaly.
The authorAntonino Piccione

Read more
RelatedRelated NewsMelwin Thurackal Jaison: "India still needs priests and religious willing to sacrifice".
More on Omnes
  • Resources
  • A New Era Begins: Preface III of Advent
Resources

A New Era Begins: Preface III of Advent

In this "strong time" of the liturgical year, we continue with the series on the Prefaces of Advent. In addition to the Prefaces present in the typical Latin edition, our Missal adds two others, newly composed. The first, called Preface III of Advent, can be used until December 16. 

Giovanni Zaccaria-December 13, 2023-Reading time: 3 minutes
RelatedRelated NewsWaiting for the Coming of Christ: Preface I of Advent

Here too, as in the Preface I of AdventThe eschatological character of this part of the time of preparation for Christmas is predominant.

It is indeed fair to thank you,

it is our duty to sing in your honor

hymns of blessing and praise,

Almighty Father, beginning and end of all creation.

You have hidden the day and the hour from us

in which Christ, your Son,

Lord and Judge of history,

will appear, clothed in power and glory

above the clouds in the sky.

On that terrible and glorious day

the figure of this world will pass

and the new heavens and the new earth shall be born.

The same Lord who will then show Himself to us full of glory

is now coming to meet us

in every man and in every event

that we may receive him in faith

and by love let us bear witness

of the blissful expectation of his kingdom.

Therefore, as we await his final coming,

united with angels and saints,

we sing the hymn of your glory:

Holy, Holy, Holy...

The text presents a certain novelty from the beginning, since it shows an initial protocol different from that of most of the other Prefaces. From the very first expressions, it directs the contemplative gaze of the faithful towards God the Father Almighty, the beginning and end of all things: in this way it introduces us immediately into a perspective that is both cosmic and historical-eschatological.

The embolism of the preface consists of three sections, also indicated graphically in the text of the Missal. The first section recalls the text of Matthew 2436, in which Jesus himself affirms that no one knows the day and hour of the Son's final manifestation; these words in themselves constitute an invitation to vigilance, a typical theme of this time of Advent.

Then we turn to the prophetic vision of the second coming of Christ, when "they will see the Son of Man coming on the clouds of heaven with great power and glory" (Mt 24:30). He will come as Lord (cf. Acts 2:36) - which translates the Greek Kyriosand Judge (cf. Acts 10:42), that is, the one charged with establishing justice once and for all (cf. Rev 20:11-12).

From the "end times" to everyday life

The second section continues with the description of that last day and defines it as tremendous (cf. Gl 2:11) and glorious (cf. Ez 39:13 and Acts 2:20), adjectives that show the extraordinary nature of the moment, which instills fear and at the same time reveals the majesty of God (glorious is an adjective that usually refers to God). The vision, however, does not stop here, but opens to the grandiose contemplation of the new heavens and the new earth: the figure of this world passes away (cf. 1 Cor 7:31) and a new era begins, characterized no longer by fragility, but by fullness and definitiveness, as attested by the prophecies of Isaiah (cf. Is 65:17 and 66:22), later taken up by 2 Pet 3:13 and Rev 21:5.

In the Epistle to the Romans, Paul also directs his gaze toward this fullness when he says: "For the creation has been subjected to the fall (...) in the hope that the creation itself also will be set free from the bondage of corruption into the liberty of the glory of the children of God" (Rom 8:20-21). It is beautiful to observe how in this fresco of what will be, the material dimension is not only not despised, but on the contrary, it is exalted, in that recapitulation of all things that includes not only man, but the whole cosmos.

Finally, the third section of the Preface proposes to us the passage from this grandiose contemplation of the events of the "end times" to daily life: preparing for the coming of the Lord means above all opening our hearts to our neighbor and welcoming every person and every event; in the people the Lord places at our side and in the events that happen to us, God speaks. There is here an echo of the words of Gaudium et Spes 22: "By the incarnation, the Son of God has united himself in a certain way to every man".

The text concludes with a tripartite sentence, which highlights the necessity of the theological virtues for daily life: faith is necessary to be able to recognize Christ who makes himself present in the events of life and to be able to welcome this presence of his; charity is indispensable to bear witness to the Christian life, which is open to hope, that is, to the confident expectation of the fulfillment of God's plans of salvation for us.

Finally, precisely by nourishing the expectation of the second coming, we are invited to join the angels and saints in the singing of the Sanctus.

The authorGiovanni Zaccaria

Pontifical University of the Holy Cross (Rome)

Read more
RelatedRelated NewsWaiting for the Coming of Christ: Preface I of Advent
More on Omnes
The Vatican

What to expect from the Synod of Synodality in 2024

All the bishops of the world have received a document encouraging them to deepen the work of the Synod of Synodality and to prepare for the October 2024 session.

Paloma López Campos-December 12, 2023-Reading time: 2 minutes
RelatedRelated NewsDoes the Synod want to change doctrine?Related NewsJack Valero: "Newman strikes me as a very appropriate saint for the Synod assembly."Related NewsKeys and risks of a Synod that aims to involve the whole Church

The news portal Vatican News informs that all the bishops of the world have received a document and a letter from Cardinals Mario Grech and Jean-Claude Hollerich related to the Synod of Synodality that the Church is experiencing.

The document sent begins by encouraging the episcopate to reflect on the session that took place in October 2023, during which a work dynamic based on dialogue and experience was followed. At the end of the Assembly, the synthesis of the topics discussed was made public, to which the bishops are invited to return to continue reflecting on the work done.

The text then clarifies that the Synod is not based on the issues discussed. Citing the Pope Francis explains that "the important thing is how the reflection is done, that is, in a synodal way". However, we cannot lose sight of the topics that the participants will discuss in 2024. For this reason, the Pope will indicate questions that he considers relevant and will convene groups of experts from all continents to work, with the involvement of the competent Dicasteries of the Roman Curia, in an ecclesial dynamization coordinated by the General Secretariat of the Synod". Finally, the groups will present working reports at next year's meeting.

On the other hand, the document sent to the bishops asks them to deepen "the concrete forms of the missionary commitment to which we are called, in the dynamism between unity and diversity proper to a synodal Church". To this end, work will be done both at the level of the local Church and of the local Churches with the Pope, for which it is necessary for each bishop to consult his community.

Guidelines

The working guidelines sent to all the bishops encourage a "reflection centered on the theme of the differentiated co-responsibility in the mission of all the members of the People of God". However, they also emphasize seeking expert voices. The document calls for "the involvement of experts and academic institutions present in the area, so that the contribution of theological and canonical expertise, as well as relevant human and social sciences, can be present".

On the other hand, the Ordinary Council of the Synod wants the experiences of synodality to be broadened at the local level, promoting initiatives, inviting those who live in situations of exclusion, Christians of other denominations and people who confess other religions.

To facilitate the process, the General Secretariat of the Synod has published a possible worksheet on which the local Churches can rely. The document can be found on the official website of the Synod and is available in several languages.

New "Instrumentum Laboris

After the consultation, each episcopal conference will have to send a summary of the work to the General Secretariat of the Synod by May 15, 2024. With the contributions of the local Churches, the body in charge will draft the "Instrumentum Laboris" of the October session.

Although the material sent by the local Churches "will not directly constitute the object of discernment" of the 2024 meeting, it will help to "compose a framework in which to situate the work of the Assembly".

Read more
RelatedRelated NewsDoes the Synod want to change doctrine?Related NewsJack Valero: "Newman strikes me as a very appropriate saint for the Synod assembly."Related NewsKeys and risks of a Synod that aims to involve the whole Church
More on Omnes
Education

Launch of a master's degree on John Paul II

The Spanish Association of Personalism (AEP) will offer a master's degree on Karol Wojtyla/John Paul II that will run from January to October 2024. The deadline for registration is January 10, 2024.

Loreto Rios-December 12, 2023-Reading time: 3 minutes
RelatedRelated NewsMan, who are you? The intellectual legacy of St. John Paul II

– Supernatural Spanish Association of Personalisma non-profit civil association of a cultural nature", whose purpose is "to promote, disseminate, deepen and develop the personalist philosophy" has its own new title: "Personalist Philosophy".Online Master in Karol Wojtyla-John Paul II".

The Master's program will run from January to October 2024. registration period will end on January 10, 2024. The sessions, which will be held on Wednesday afternoons, will last three hours and will be recorded so that those enrolled can enjoy them at a later date.

The full registration fee is 1500 €, although there is the possibility of taking the master's degree in modules of two subjects. Members of the Spanish Association of Personalism will receive a 5 % discount on the registration fee.

"This master's degree offers a complete and interrelated overview of the many facets of Karol Wojtyla/John Paul II: his initial poetic and theatrical vocation, his philosophical and theological formation, his own anthropological proposal, which he called personalism, and his innovative theology of the body. The master's degree can be understood as a tribute to Karol Wojtyla-John Paul II that seeks to disseminate his immense personal, doctrinal and spiritual legacy," they indicate in the web. The title also "offers a complete vision of his life and work, unique in the Spanish language".

For further information, please contact the deputy director of the master's program, Nieves Gómez, at the following e-mail address: [email protected].

Subjects

The first block of subjects will take place from January to February with the following topics: "Karol Wojtyla / John Paul II (1920-2005)" ("The Polish context. Student of philology during Nazism. Priest and professor of Ethics. Archbishop of Krakow in an occupied Poland. The Second Vatican Council. Pope John Paul II and his influence on the 20th century"); and "The beauty of the word: poetic and theatrical work" ("From the Sonnets and the Renaissance Psalter to the poems of the mature period. The theatrical works of the neo-Romantic period: Job and Jeremiah. Dramas of the rhapsodic period. The goldsmith's workshop. Roman Triptych: synthesis and summit of his literary work").

The second block will be developed from March to April, with two other topics: "Ethics, love and responsibility" ("The renewal of ethics in the Lublin school under the influence of Scheler, Kant and Thomas Aquinas. Love and responsibility. The personalistic norm. Pleasure and sexuality. The person and love"); and, secondly, "Personalist anthropology" ("The personalism of Karol Wojtyla. The project of Person and action. Consciousness and self-consciousness. Freedom as choice and self-determination. Psyche, soma, integration and self-realization. The structure of affectivity").

The third block will take place in the months of May and June, and will focus on the following two themes: "Theology of the body" ("The mystery of the beginning: male and female created them. The human couple as image of the Trinity. The redemption of the heart. The body and the work of art. The resurrection of the flesh"); and "Marriage and family as 'communio personarum'" ("The feminine genius and the 'mulieris dignitatem'. Spousal love and fecundity. Marriage as an institution. The family as the place of the person. Paternity, maternity, filiation").

Finally, from September to October, the fourth and last block will be developed, with the themes "Socio-political thought" ("Participation and alienation. Work: objective and subjective dimension 'Laborem exercens'. The debate on liberation theology. Democracy, society, solidarity, market"); and, secondly, "Church and Christianity in John Paul II ("The Christological perspective: Christ reveals man to man, 'Redemptor hominis'. Science, reason and faith. The Church before its history. An Ecumenical Perspective. From the Second Vatican Council to the Third Millennium. Totus tuus").

Faculty

As for the faculty, the director of the master's program is Juan Manuel Burgos, president of the AEP and the AIP, and professor at the CEU San Pablo University and the Villanueva University of Madrid. He has edited the complete works of Karol Wojtyla in Spanish, and is the author, among others, of the books "Para comprender a Karol Wojtyla" (BAC) and "La filosofía personalista de Karol Wojtyla" (Palabra).

The deputy director of the master's degree is Nieves Gómez Álvarez, PhD in Philosophy from the UCM and professor at the Universidad Villanueva and UDIMA in Madrid, and at the Universidad Anáhuac in Mexico. She has been a collaborating professor at the Pontifical Institute John Paul II and in 2021 she taught in the John Paul II Chair of the CITES (Avila) the intensive course "The defense of the person. Wojtyla in the face of atheistic humanisms".

Also participating will be Juan José Pérez Soba, director of the International Area of Research in Moral Theology at the John Paul II Pontifical Theological Institute in Rome, and professor of Pastoral Theology of Marriage and the Family at the same institute, and Bogdan Piotrowski, author, translator and co-author of 14 books related to the work and teachings of Karol Wojtyla, and member of the Colombian Academy of Language. He personally knew John Paul II and the Holy See appointed him official translator of his works into Spanish for Latin America. He will teach the module "The beauty of the word: poetic and theatrical work".

Other professors will be Benjamin Wilkinson, Alejandro Burgos, Marco Lome, Patricia Garza Peraza or Andrzej Dobrzynski.

Read more
RelatedRelated NewsMan, who are you? The intellectual legacy of St. John Paul II
More on Omnes
Resources

Does the Virgin Mary appear?

The apparition of the Virgin of Guadalupe to the Indian Juan Diego is one of the Marian apparitions verified by the Church and known worldwide. Although there are many reports of apparitions, the Catholic Church is very careful when determining their veracity, falsity or possibility.

Alejandro Vázquez-Dodero-December 12, 2023-Reading time: 6 minutes
RelatedRelated NewsDo late vocations really exist?Related NewsWho gets paid at the VaticanRelated NewsThe gift of celibacy

Since the beginning of Christianity, the protection and help of the Virgin Mary for Christians has been a constant in history. Marian devotion, a humus of trusting and filial faith, is based, on many occasions, on apparitions of the Mother of God to different people at different times and places.

The apparitions of the Virgin are one of the subjects in which the Church puts more care and study before determining the veracity of these apparitions that are, when they occur, epicenter of faith in God.

Concept of "Marian apparition".

For the Catholic Church, Revelation -the making known of God through man- concluded with the death of the last of the Apostles. With this, the deposit of Faith already presented everything that must necessarily be believed or practiced in order for souls to reach eternal salvation or heaven.

But this in no way hinders the existence of private revelations - apparitions, visions, messages... - from God, the saints, and also from the Virgin Mary.

Naturally, the Church reserves the authority to make an authentic judgment on visions or apparitions, to approve them or not, bearing in mind that, although they help the Christian people to increase their religiosity, they are not matters of necessary faith.

Marian apparitions are manifestations of the Virgin Mary to one or more persons, in a specific place and time in history, which the Catholic Church pronounces in order to determine their veracity, falsity or possibility.

Some of the apparitions have originated places of worship or pilgrimage of great religious relevance, such as the Basilica of Guadalupe, or the sanctuaries of Fatima and Lourdes. Other apparitions have inspired the birth of religious orders, such as the Carmelites, Mercedarians or Conceptionists.

With regard to possible apparitions, the Church is extremely cautious, prudent and charitable, and above all stresses the distinction between public revelation, contained in Sacred Scripture and Tradition, which constitutes the "depositum fidei," and private revelations, to which we are referring in this fascicle. Public revelation, as we said, is finished, but not completely explicit, and it is up to the Magisterium - the teaching task of the Church - to deepen the richness of its content in the course of time.

We cannot claim that the approval of a Marian apparition guarantees the words that the visionaries transmit as having been pronounced by Mary. It is not a question of Sacred Scripture or of a divine inspiration, but of something that the Mother of God wanted to communicate at a particular moment, for a particular purpose and through particular visionaries.

Thus, the Catechism states in its point 67 that "Throughout history there have been so-called 'private' revelations, some of which have been recognized by the authority of the Church. These, however, do not belong to the deposit of faith. Their function is not to 'improve' or 'complete' the definitive Revelation of Christ, but to help us to live it more fully at a certain time in history.".

Are some appearances true and others false?

As for the apparitions -which would be private revelations- we can also classify them as public or private.

Among the public apparitions, or those with external relevance, the Church has recognized, to date, almost thirty as being of supernatural origin. These are some of the best known:

The first is the Virgin of Pilar, who appeared to the apostle Santiago in Zaragoza, Spain, around the year 40.

Later, in the 13th century, the Virgin of the Rosary in France and the Virgin of Mount Carmel in the Holy Land.

In the 16th century the Virgin of Guadalupe in Mexico, Our Lady of Velankanni in India -today Bharat-. In the 17th century Our Lady of Laus in France.

At the end of the 18th century Our Lady of La Vang in Vietnam.

In the 19th century in France the Miraculous Medal, Our Lady of Victories, Our Lady of La Salette, Our Lady of Lourdes, Mother of Hope and Mother of Mercy; also in the 19th century Our Lady of Knock in Ireland.

And in the 20th century Our Lady of Fatima in Portugal; Mother of God and Our Lady of the Poor in Belgium; Our Lady of All Nations in Holland; in Italy Our Lady of Revelation and Our Lady of Tears; Our Lady of Prayer in France; Our Lady of America in the USA; Our Lady of Akita in Japan; Our Lady and Mother Reconciler in Venezuela; Our Lady of Capua in Nicaragua; Mother of the Word in Rwanda; Our Lady Soufanieh in Syria; Our Lady of the Rosary of St. Nicholas in Argentina; and the Guardian of the Faith in Ecuador.

The Church has also declared the falsity of some apparitions, among them Bayside in the USA, Belluno in Italy, and Palmar de Troya in Spain.

Finally, we will refer to some apparitions of doubtful veracity, which does not imply that they are necessarily considered false, since in the future we could count on their recognition: Garabandal in Spain, Our Lady of Zeitun in Egypt, and the Queen of Peace in Medjugorje, Bosnia.

How does the Church approve a Marian apparition?

First and foremost, it should be noted that there is no regulation of this phenomenon, neither in the Code of Canon Law or any other instrument. We do have the Observatory of apparitions and mystical phenomena linked to the figure of the Virgin Mary in the world, created by the Pontifical International Marian Academy with the aim of analyzing and interpreting the various cases of Marian apparitions awaiting a pronouncement by the ecclesiastical authority on their authenticity.

The Church recognizes that God - personally or through, for example, his Mother - can speak directly to some souls and communicate some good to them, for themselves or for society. But, as has been said, these revelations add nothing to Christian doctrine, already revealed by Christ and always in the process of study and discernment by the Magisterium. The purpose of these revelations would be the help dispensed by Our Lady to live the faith in accordance with the teaching of the Church.

To verify the authenticity of the apparitions, the Church will fundamentally evaluate the following elements: the mental equilibrium of whoever claims to be a visionary; his or her level of cultural and doctrinal education, as well as his or her communion with the Church; his or her probity of life or virtuous life, since although Mary can appear to anyone, it does not seem admissible that she will show herself to those who appear as sinners or far from God; if any desire for economic gain arises on the occasion of the apparitions; the transparency and naturalness, to rule out that any apparition is focused on whoever claims to be a seer without further ado; the number of apparitions and the content of the message received; the extraordinary signs linked to the apparitions, such as healings, miracles, cosmic phenomena, etc.The spiritual fruits, such as conversions or, in general, the fruits in the souls of those who enjoy the apparitions; and the compliance of the supposed visionaries to the dispositions of the ordinary of the place, in general the bishop.

If after this verification the ecclesiastical authority - the bishop of the place or the Holy See - approves the apparition under study, it can be believed with only human faith, provided that nothing contrary to faith and morals appears in the apparition and it is proven that it is due to supernatural causes.

In short, the aspects to be taken into account in order to approve an alleged Marian apparition will be the person of the seer, the content of the vision or apparition, its nature, form and purpose.

As for the process of approval, there are several stages: favorable declaration by the bishop, when he declares that the alleged apparitions do not contain anything contrary to faith or morals; permission for the celebration of the liturgy, when it is permitted to celebrate Holy Mass at the site of the apparitions; papal recognition, when the apparition has a notorious worldwide repercussion; and finally liturgical recognition, when the apparition becomes part of the liturgical calendar.

The approval can be given by the bishop himself, on the understanding that if the Holy See has not intervened in the approval, this does not mean that he rejects it.

Notes common to Marian apparitions approved by the Church.

From the various apparitions approved by the Church we can conclude a series of aspects generally common to all of them, and which in some way come to verify their authenticity:

Seers are psychologically healthy and simple people. They do not manifest emotional deviations, and avoid focusing attention on their persons. Before the apparition, in several cases, they were not particularly spiritual and did not claim to have visions.

Humility, the avoidance of self-referentiality, and the admission that it may be something illusory if the ecclesiastical authority so disposes, are notes common to the visionaries. In addition, another sign of their humility is that they are capable of obeying authority when it so disposes.

The apparition entails a series of tests and difficulties for the lives of the seers, which will be normal or not, and will always require supernatural facts or signs.

They usually take place in secluded, silent places that invite recollection and prayer.

The message Our Lady transmits to them normally exhorts them to live the Gospel, to increase the life of piety and the works of mercy and to remember forgotten aspects of the Faith or in the process of being forgotten.

In short, we find events that, although they do not form part of the deposit of Faith, can help to strengthen that Faith and to know what God, through the Virgin Mary, will want for his children at a given moment in the history of their salvation.

RelatedRelated NewsDo late vocations really exist?Related NewsWho gets paid at the VaticanRelated NewsThe gift of celibacy
More on Omnes
  • Columnists
  • The scent of fine tuberose and the perfume woman
ColumnistsMartha Reyes

The scent of fine tuberose and the perfume woman

Every time you, woman, shed tears of brokenness, repentance and gratitude at the feet of Jesus, you turn your pain into a precious perfume.

December 11, 2023-Reading time: 5 minutes
RelatedRelated News"Every woman who prays or prophesies with her head uncovered" (1Co 11:2-16).Related NewsVeronica SevillaWomen are a factor of change in the Church".

Throughout the Gospels, we find Jesus followed by thousands of people who sought him out to ask for his merciful favors. Crowds easily flocked to him in search of healing, deliverance, or to hear his transformative teachings. They presented him with real needs, such as their paralysis, blindness, leprosy, or brought them sick and hopeless in repeated scenes and pictures of pain.

To this day, these are the most common images on the altars and in the chapels visited by those who come in time of need. It would be strange to see a church full of grateful worshippers who come not to ask but only to offer in gratitude! Still, welcome to all, for He unconditionally invited them to say, come to me, the weary and heavy laden, and bring me your burdens. (Matthew 11:28).

In the Gospels we read of two exceptions that we could highlight of those who came to prostrate themselves to give him gifts: one at the beginning of his life, and the other towards the end of it. On the first occasion, some interesting characters from the East (kings, magi, or astrologers) who, following the omen of the star, obsessively sought him out to present him with very expensive chests of incense, gold and myrrh.

The second occasion was the case of the mysterious woman with a pure nard perfume in an alabaster jar costing 300 denarii, the annual salary of a worker in Jesus' time. In those times when expensive oil or perfume was transported or stored, the jar was sealed so as not to risk it evaporating or being used in waste. Therefore, the jar would have to be broken to finally use the expensive contents.

The woman with the perfume 

An interesting tradition from ancient times will help us understand this Gospel. It is said that some cultures used to have unmarried maidens prepare a cup of expensive perfume and keep it until the day the desired man proposed to them. If the young woman agreed to his proposal she would prove it by breaking the vessel and pouring the perfume on his feet; a way of sayingI receive you in my heart and in my life, and I give you the treasure of my purity reserved for you.. The Song of Songs also mentions the perfume of fine nard as a symbol of fidelity and purity in conjugal love.  

At Mark 14:3-9A woman known as a sinner, when she heard that Jesus was eating at a Pharisee's house, came in with an alabaster jar filled with the costly perfume of fine nard, broke it, and approaching Jesus anointed his head and all his hair, and fell at his feet wetting them with her tears and wiping them with her own hair. Who is this woman who was not on the guest list for that succulent dinner? A silent lover of Jesus? One who found the love of her life and wanted to show it to him like the maidens in love in ancient times? Or is she a prophetic figure of humanity prostrate before his feet, weeping with love and repentance, offering her only wealth in exchange for the forgiveness of her many sins? 

It is interesting that the four Gospels speak of her: in Luke, Matthew and Mark the woman is anonymous but in the Gospel of John she is identified as Mary of Bethany, sister of Lazarus and friend of Jesus. Now it makes more sense! She who on other occasions would sit at His feet in ecstasy for long hours listening to Him, would become obsessed with Him and would profess her love for Him by giving Him her preserved fine nard as a gift. But very much in His style, Jesus transformed a moment charged with human feelings and realities into spiritual languages and supernatural experiences. The place became one of those confessionals where no one would ever no words can be heard, but the tears of repentant faces can be seen.

– Supernatural woman is prophetically sized to prefigure all those of contrite hearts before his feet who finally value spiritual riches far above material or human riches and communicate with languages of sanctified love. The dinner guests are the same as always who do not see beyond the mundane and everyday and question the value of spiritual gains. And the poor who must always be cared for are those who are affectively rather than materially deprived, and who need not only physical bread, but also food for the soul.

Christ and the murmurings

Whoever this woman was, at the conclusion of the renowned moment, Jesus said something that did not ever said of any of the guests at the dinner, or of any follower or disciple:  "Wherever this gospel is preached in the whole world, what she has done will also be told for a memorial of her" (Mark 14:9). 

Observers tabulated and greedily counted this offering as they still do today. The world with its banking mentality does not understand the unmeasured dedication of a consecrated life or an act of unconditional surrender and sacrifice. A year's salary squandered in a moment of exaggerated sentimentality? What a waste of so little wealth! Besides, there were those who thought that this perfume was tainted with sin, for what woman in those times could afford such a luxury? Only someone who made a good living in sinful business.

Jesus did not care about the comments of her past or her sin. All that was diluted in the tears of repentance of a contrite woman. "Let her alone, for because she has been forgiven much, she has loved me much" (Luke 7:47-50). The guests saw only a broken jar and a costly wasted spikenard. But for Jesus, the "ground gold" of the spikenard did not compare with his sincere tears flowing from a broken heart: these were far more costly and valuable. For just as only by breaking alabaster will spikenard spring forth, so inner brokenness unleashes powerful invocations, unrecognizable virtues and streams of grace. The aroma of the imported ointment filled the house and even permeated the clothes of the guests in that room. It was the kind of expensive fragrance that was used in drips because of its strong odor, and spilling a whole bottle flooded the atmosphere until it could still be perceived several days later.

The good smell of Christ

A few days after what happened at this penultimate public supper, Jesus washes the feet of his disciples at the last supper, and hours later faces his passion and death. But on that road to Calvary, Jesus did not smell of blood, sweat or death. The scent of the fine spikenard so impregnated in Him flooded the route of the Via Dolorosa, as a symbol of the fragrance of mercy. Jesus would shed His blood to benefit all those prostrated before that cross throughout history. The shattered flask was a figure of Jesus' body which would be broken. His shed blood would be more precious than the purest oil: an eternally present and pervasive fragrance of forgiveness, of incomparable value and redemptive power.

Every time you, woman, shed tears of brokenness, repentance and gratitude at the feet of Jesus, you turn your pain into a precious perfume, you are handing over to him a whole story of joys and tears, of achievements and failures, of efforts and rewards, of gains and losses. It will be worth it to sacrifice that tithe in exchange for eternal life! It will be worth it to sign that peace treaty and negotiation of mercy so that you will hear the same words that Jesus said to her: her many sins are forgiven because she showed me much love (Luke 7:47). It will no longer be your past sins or brokenness that will identify you, but you will be recognized by the aroma of the fine spikenard that His mercy will impregnate in you.

The authorMartha Reyes

D. in Clinical Psychology.

Read more
RelatedRelated News"Every woman who prays or prophesies with her head uncovered" (1Co 11:2-16).Related NewsVeronica SevillaWomen are a factor of change in the Church".
More on Omnes
  • Newsroom
  • The Vatican
  • Pope Francis institutes World Children's Day: peace, environment and fraternity
The Vatican

Pope Francis institutes World Children's Day: peace, environment and fraternity

The first edition of World Children's Day will take place on May 25-26, 2024, Pope Francis recently announced.

Giovanni Tridente-December 11, 2023-Reading time: 2 minutes
RelatedRelated NewsInfancia Misionera launches its Advent Campaign

After instituting the World Day of the Poor in 2017, as a legacy of the Jubilee of Mercy, and the World Day of Grandparents and the Elderly in 2021, still in times of pandemic, Pope Francis announced at the Angelus on December 8 the establishment of the World Day of Children, whose first edition will be held on May 25-26, 2024.

"The initiative responds to the question: what kind of world do we want to bequeath to children who are growing up?" the Pope said, also in response to Jesus' invitation to care for them. The poor, the elderly and children, along with young people (whose World Day was first instituted by St. John Paul II in 1986), have always been at the center of Pope Francis' magisterium.

While the first initiative, the one dedicated to the poor, is coordinated by the Dicastery for Evangelization, the day for grandparents and the elderly is in the hands of the Dicastery for the Laity, Family and Life. The second, for children, will be sponsored by the Dicastery for Culture and Education.

The event at the Vatican

On November 6, an allusion to this day was held in the Paul VI Hall of the Vatican with thousands of children from different parts of the world, some 80 countries, who were able to tell their dreams and wishes directly to the Pope. The Pontiff spent some time with them listening to the questions of some of the "representatives": Isidora from Brazil, Rania from Palestine, Massimo from Rome, Ivan from Ukraine, Kim Ngan from Vietnam, Antrànik from Syria, Celeste from Peru, Pauline from Congo, Sofia from the Philippines, Luxelle from Africa, Susa from Samoa Tonga, Chris from Haiti, Drew from Australia, Salma from Ghana.

They had been convened by the same Dicastery of Culture for the event "Let's learn from children", in synergy with the Community of Sant'Egidio, the Auxilium Cooperative and with the support of the Franciscans.

"We have talked about many beautiful things, but the most beautiful thing that touches your hearts is peace, because you do not want war, you want there to be peace in the world," Pope Francis said at the end of the meeting after responding individually to each child.

A more beautiful and good world

For the occasion, "The Children's Encyclical" was also presented, a book signed by Franciscans Enzo Fortunato and Aldo Cagnoli, in whose preface the Pope writes: "Dear children, I embrace you, and know that your Pope and 'grandfather' will do everything possible so that you may live in a more beautiful and good world".

The same coordinating group for the November initiative will create the basis for future World Children's Days. Commenting on the Holy Father's decision to establish the Day on a permanent basis, the organizing committee underscored the spirit in which the project was born: the desire to imagine together with children "a different world, where there is peace, care for the environment and a choice for fraternity".

The authorGiovanni Tridente

Read more
RelatedRelated NewsInfancia Misionera launches its Advent Campaign
More on Omnes
Cinema

The story of Carlo Acutis, this month's movie recommendation

"The Heartbeat of Heaven" and "The Offer" are this month's recommendations for viewing at the cinema or on audiovisual platforms.

Patricio Sánchez-Jáuregui-December 11, 2023-Reading time: < 1 minute

Carlo Acutis was a young Italian Catholic and web designer, best known for documenting Eucharistic miracles and approved Marian apparitions around the world and cataloging them on a website he created before his early death from leukemia.

The heartbeat of the sky

Director: José María Zavala and Borja Zavala
PhotographyMiguel Gilaberte
Music: Luis Mas
Platform: Cinemas

"The Heartbeat of Heaven" is a documentary about his life and work. A compendium that takes us into his universe by interviewing his family, his parish priest and the people he changed throughout his life, such as the Indian Rajesh Mohur, a member of a Brahmin priestly caste who embraced Catholicism thanks to the daily example of the Italian Blessed.

Carlo, an apostle of the Eucharist, dedicated entire years of his short life to researching Eucharistic miracles throughout the world.

The Zavala brothers travel around the world to follow his trail and provide extensive unpublished material, spinning documentary with animated fiction. From recordings of Carlo Acutis himself in his original voice, to recreations of his life and Eucharistic miracles.

The Offer

The anecdotes surrounding the filming of "The Godfather" have always delighted cinephiles and agnostics. The conflict with the mafia, Frank Sinatra's boycott, managing to put feet to the project with a talented crew and a meager budget...; That's what it's all about. The Offer.

The offer

CreatorMichael Tolkin
Actors: Miles Teller, Matthew Goode, Dan Fogler, Burn Gorman, Colin Hanks, Giovanni Ribisi, Juno Temple
Platform: Sky Showtime and Paramount +

A closed series of the never-before-revealed experiences of its producer, Albert S. Ruddy. 10 chapters that one can devour enjoying the story, the dialogues, the performances, the costumes....;

An award-winning creation that has galvanized opinions, and whose followers - including myself - recommend it to anyone who will listen. This is a carefully crafted series. A love letter to cinema.

Read more
More on Omnes
The Vatican

"Silence and sobriety are essential in the Christian life," Pope says

At today's Angelus, the Pope reflected on the figure of St. John the Baptist, the Forerunner of the Lord. He also recalled the Armenian and Azeri prisoners, and the suffering of Ukraine, Israel and Palestine.

Loreto Rios-December 10, 2023-Reading time: 2 minutes
RelatedRelated NewsOn the eve of the Immaculate Conception, Pope invokes the Holy Spirit

At today's Angelus, the Pope reflected on the figure of St. John the Baptist, focusing on two aspects: the "desert" and the "voice. The desert, the Pope commented, is an "empty place, where there is no communication, and the voice, the means of speaking, seem to be two contradictory images, but in the Baptist they are combined".

On the desert, Francis affirmed that "John preaches there, on the banks of the Jordan River, near the point where his people, many centuries before, entered the Promised Land", which has a symbolism: "To listen to God we must return to the place where for forty years He accompanied, protected and educated his people, in the desert. This is the place of silence and essentiality, where one cannot allow oneself to be entertained by useless things, but must concentrate on what is indispensable for living".

The Pope affirmed that all this can be applied to our present reality: "In order to proceed along the path of life, it is necessary to divest ourselves of the 'extra', because living well does not mean filling ourselves with useless things, but freeing ourselves from what is superfluous, in order to dig deep within ourselves, to grasp what is truly important before God. Only if, through silence and prayer, we make room for Jesus, who is the Word of the Father, will we know how to free ourselves from the contamination of vain words and idle talk. Silence and sobriety - in words, in the use of things, media and networks - are not only "ornaments" or virtues, they are essential elements of the Christian life".

Regarding the symbolism of "the voice," the Pope said that "this is the instrument with which we express what we think and what we carry in our hearts. We understand then that it is closely linked to silence, because it expresses what matures within, from listening to what the Spirit suggests. Brothers and sisters, if one does not know how to be silent, it is difficult to have something good to say; on the other hand, the more attentive the silence, the stronger the word. In John the Baptist this voice is linked to the authenticity of his experience and the limpidity of his heart".

At the conclusion of the Angelus, the Pope recalled that 75 years ago, on December 10, the Universal Declaration of Human Rights was signed. "In this regard, I am close to all those who, without proclamations, in the concrete life of every day fight and pay in person to defend the rights of those who do not count," Francis said.

On the other hand, the Pope expressed his joy "for the release of a significant number of Armenian and Azerbaijani prisoners. I look with great hope at this positive sign for relations between Armenia and Azerbaijan, for peace in the South Caucasus, and I encourage the parties and their leaders to conclude the peace treaty as soon as possible".

Francis also recalled the suffering in Ukraine, Israel and Palestine, and assured his "prayer also for the victims of the fire that occurred two days ago in the hospital of Tivoli".

Read more
RelatedRelated NewsOn the eve of the Immaculate Conception, Pope invokes the Holy Spirit
More on Omnes
Culture

Simbang Gabi, the Philippine Advent devotion

"Simbang Gabi" is a Filipino tradition that consists of a novena of Masses in honor of the Blessed Mother that begins on December 16 (or 15 in the afternoon) and concludes on the 24th, with the Midnight Mass on Christmas Eve.

Gonzalo Meza-December 10, 2023-Reading time: 3 minutes
RelatedRelated NewsAdvent: a thousand-year wait. Between history, scripture and astronomy.Related NewsSt. Lorenzo Ruiz, the first Blessed of the Philippines

The season of Advent is a time of spiritual preparation for the celebration of the Incarnation of the Divine Word. With hope, joy and certainty, the parishioners renew their ardent desire for his second coming. In this way, the CatechismThe Church actualizes the expectation of the Messiah.

Throughout history, different cultures have developed many ways of living the Advent season in preparation for the coming of Christ. Christmas. One of them is the "Simbang Gabi", which literally means "Mass at dawn". This devotion, which has its origins in New Spain and the Philippine archipelago in the 16th century, came to the United States with Filipino immigrants. It is the third largest Asian ethnic group in the USA, with about 4.5 million, 65 % of whom consider themselves Catholic. They are present in most U.S. states, but especially in California, Hawaii and Texas.

Meaning and origins

"Simbang Gabi" is a novena of Masses in honor of the Blessed Mother that begins on December 16 (or 15 in the afternoon) and concludes on the 24th, with the Misa de Gallo on Christmas Eve. This devotion has its roots in the 16th century in New Spain. It was brought by missionaries traveling from Mexico to the Philippines, during the time when the archipelago was governed from the Viceroyalty of New Spain.

At its inception, most of the workers who participated in "Simbang Gabi" in the Philippines were farmers or fishermen who started or finished their workday at dawn. Hence, this novena of Masses is celebrated at dawn, between 4 or 5 in the morning. At the ringing of the bells, musical bands invited people to join the liturgical celebration. Families walked to the churches illuminated by candles placed inside small lanterns or star-shaped lanterns made of bamboo and colored paper. During the Mass, the parishioners would enter in procession, dressed in their typical costumes and carrying the lanterns, which were then displayed inside the churches. The ceremony included hymns and local expressions of faith.

At the conclusion of the Mass, families and friends would share their dishes, reinforcing the spiritual bonds and brotherhood. Currently, the "Simbang Gabi" Masses maintain the central elements that gave rise to it; for example, the parishioners attend Mass dressed in typical costumes. At the beginning of the ceremony there is a procession of lanterns. The Mass is celebrated in English, Tagalog or some dialect and at the end of the liturgy people share their dishes, all in a family atmosphere.

"Simbang Gabi" in the U.S.

"Simbang Gabi" takes place in dozens of churches in at least twenty U.S. dioceses. As a devotion that includes Mass during the season of Advent, the ordinaries of each U.S. diocese issue a series of liturgical guidelines for its celebration. For example, the Archdiocese of Los Angeles states that "Simbang Gabi" Masses within this jurisdiction should be in English and Tagalog (language of the Philippines), but may include the use of other dialects spoken in the archipelago, such as Ilocano, or Cebuano.

Likewise, the liturgical color will be purple or pink (on the third Sunday of Advent) and the decorative vestments and sacred music (duly approved by the ecclesiastical authority) should be sober, thus reflecting "the character of Advent, of expectant joy in preparation for Christmas", according to the Archdiocese of Los Angeles. In this archdiocese, the first Mass on December 15 will be presided over by Archbishop José Gómez. The ceremony at the cathedral will be attended by delegations representing more than 120 parishes in Los Angeles where the Filipino community is present. 

This devotion not only helps parishioners prepare their hearts and souls for the coming of Christ at Christmas, but also enhances the bonds of brotherhood among the Filipino-American community. It is also an opportunity for Catholics of other nationalities to get closer to the rich Filipino culture, not only through faith, but also through the food, music and traditional costumes of the archipelago. 

Read more
RelatedRelated NewsAdvent: a thousand-year wait. Between history, scripture and astronomy.Related NewsSt. Lorenzo Ruiz, the first Blessed of the Philippines
More on Omnes
  • Focus
  • Vocations
  • Fray Manuelfrom Jerusalem: "It is moving to see Christians convinced that peace is possible".
Vocations

Fray Manuelfrom Jerusalem: "It is moving to see Christians convinced that peace is possible".

Friar Manuel lives in Jerusalem, in a neighborhood in "a rather radical Arab area. However, he affirms that the time of war "impels us, with great force, to live something that is only proper to Christianity: the culture of forgiveness".

Loreto Rios-December 10, 2023-Reading time: 7 minutes
RelatedRelated NewsFrancis on the war in the Holy Land: "In the name of God, enough".Related News"We are in a very serious emergency," says Latin Patriarch of Jerusalem

Fray Manuel belongs to the Custody of the Holy LandThe Order, founded by St. Francis of Assisi, was entrusted by the Holy See to guard the places that witnessed the Incarnation of Christ. Currently, Friar Manuel is at the Sanctuary of Betfagélocated on the Mount of Olives. From this point, Jesus began his journey to Jerusalem before the Passion, mounted on a donkey and surrounded by a cheering crowd with palm branches.

This friar, who has also resided at Nazareth y Beit Sahour (the field of the shepherds to whom the angel appeared, near Bethlehem), affirms that, although the war has "shaken them with unusual force", they see God present in the midst of all the people of different confessions who congregate to pray for peace.

What was your vocation process like, where are you now and what is your work?

Many years ago, after finishing my studies in Hispanic Philology, I was able to put a name to an interior process that I did not know very well what it consisted of and how it developed. After two years I understood that it was possible to follow Jesus in the path of consecrated life, in the Franciscan way, since St. Francis played an essential role in the whole process. I rendered different services in the former Betica OFM Province and after having lived strong interior experiences with groups of pilgrims in the Holy Land, God gave rise to the desire to come to the land where our salvation began and culminated.

After the union of seven Franciscan provinces into the Province of the Immaculate Conception of Spain, I was granted obedience to serve the Custody. I have lived in Nazareth, Beit Sahour and at present I am in Jerusalem, on the Mount of Olives, at the Shrine of the Palms, in Bethphage, which brings to mind the place from which Jesus departs, mounted on a donkey, with his disciples and group to Jerusalem to live his passion, death and resurrection.

What is the Custody's mission?

In its pastoral ministry, the Custody of the Holy Land covers various fields of action:

-Shrines and care for pilgrims: the Franciscans are present in 50 shrines, places that recall events of the salvation of our Lord or refer to the apostles or Sacred Scripture; in addition, the stones of the shrines and their permanence over the centuries, guarantee the historical truth of what is remembered and celebrated. The friars welcome a multitude of pilgrims from all over the world, accompanying the groups as spiritual assistants, providing everything necessary for the celebrations, listening, sharing and offering a testimony about the place that favors the strengthening of the faith or its consolidation. In addition, the Custody offers pilgrims places to stay for days, called "Casa Nova": hotels or hostels where they work from another perspective.

-Parishes: the parish ministry of the Custody is carried out in 29 parishes, the most prominent or well known being those of Jerusalem, Bethlehem, Yaffo (Jaffa) and Nazareth, with churches in Syria and Lebanon. The Arab parishes are one of the most important activities of the Custody; they were born for the pastoral care of Christians of the Latin rite, a minority in the East, and with the activities of the parishes, the living stones (local Christians) who have kept the faith over the centuries, and feel strengthened and accompanied in their daily pilgrimage.

-Teaching, artistic and intellectual activity: education and culture are other important activities of the Custody, which has 15 schools called "Terra Sancta College" and about 10,000 students in centers in Israel, PalestineJordan, Lebanon and Cyprus. In the schools, coexistence between Muslims and Christians, real dialogue and mutual acceptance are sought from an early age.

This is one of the tasks that contributes most to the search for the path of peace, since, following St. Francis, in the Custody's schools, peace is placed where there is hatred and paths are sought where traces of harmony can be left. The teaching task requires a great effort, because the economic possibilities of Christians are scarce and the Custody welcomes these students free of charge, even in the courses that follow compulsory education. The Custody gives a scholarship to qualified young people so that they can continue their studies at university.

In addition, the Custody has the "Studium Biblicum FranciscanumThe Custody also has the "Muski Center for Christian Oriental Studies" in Jerusalem, which is the Franciscan University, the "Muski Center for Christian Oriental Studies" in Cairo and the "Magnificat" Institute in Jerusalem, which is a conservatory open to Christians, Jews and Muslims; music often brings together people of different faiths and conditions, and the conservatory carries out invaluable work in this field. In the same way, the Custody has a "Christian information center", which offers to the whole world, through the media, the retransmissions of the main events, the news and everything concerning Christian life in the Holy Land.

-The ministry of charity, social work: to support local Christians and other people who come either to Caritas or to its own centers such as homes for the elderly, or the care of children, adolescents and young people from broken homes, as is the case of the "Caritas for the Elderly".Casa del fanciullo"in Bethlehem. The Custody also builds houses for Christians: the most significant example is in the St. Francis neighborhood in Bethphage; in addition, it offers housing with houses, owned by the Custody, in exchange for a symbolic rent, a reality enjoyed by 350 families.

-Pastoral care for migrants: another reality that is found in the territorial scope of the Custody is to care for Catholics from the Philippines, Latin America, Eastern Europe and Africa who come, particularly women, to Israel for work. In particular, the Parish of St. Anthony of Yaffo (Jaffa) serves a large community of Filipinos, not only with liturgical celebrations, but also by offering space for meetings and activities.

With all these activities, the Custody carries out a quiet and daily work in the search for coexistence and peace.

What is it like to live the faith in the Land of Jesus?

Living the faith in the places that contemplated our salvation implies a great responsibility because, on the one hand, you pass through or visit the sanctuaries that recall an event of Jesus, whether historical or resurrected, and this fact makes you feel privileged, since many Christians would like to have the same experience and cannot; on the other hand, you assume the responsibility of being a witness of what you see before others, always seeking coherence of life and walking in the truth.

The traces left by the Master of Nazareth are intense and it is enough to go to the Holy Sepulcher or to Calvary to relive daily the great love with which we have been loved and to discover the beauty of the Gospel, given that the words continually resound: "Why do you seek the living among the dead? He is not here, he is risen" (Lk 24:5-6). This fact makes you a bearer of hope, a messenger of peace and goodness; it urges you to walk with the people and strip yourself of many things in order to console, listen and make credible that the Kingdom is a reality.

To close in on myself, not to be welcoming or not to share the lives of others would go against what I contemplate every day: the stones that remind me of the living stones that make up the Church, in which the Lord continues to teach, heal, encourage and have words of life.

In addition to guarding the Holy Places, the Custody also has an ecumenical role. What steps have been taken with other Christian denominations and what is the current climate?

The Particular Statutes of the Custody of the Holy Land dedicate an entire chapter to ecumenism and relations with other religions. Following the secular tradition of so many Franciscans who, in the Middle East, have worked tirelessly for the encounter and dialogue with the various Christian confessions, the Custody continues its commitment to the search for respect and dialogue with other confessions and their traditions.

Many gestures, small or more significant, are carried out: welcoming other confessions in the sanctuaries and providing the space and the necessary for celebrations and worship (Orthodox and Protestant); organizing concerts, through the Magnificat InstituteThe event, which brings together Jews, Christians and Muslims; Christmas meetings with the patriarchs of the Christian confessions; the signing of joint documents and the making of decisions in the face of adverse circumstances and a host of activities that mark the day-to-day life of this multiform land.

At present, there is a good climate with the other churches, both in the Commission of the ".Status quo"The Custody also participates in the prayer for peace events, which are attended by the faithful as well as by patriarchs and delegates. Finally, the Custody maintains a fluid dialogue with both the Palestinian Authority and the State of Israel, for, as one might say, we are in the same boat.

How do you live your vocation in the midst of war?

The war has shaken us with unusual force and has thrown us into the worst of the human race: confrontation, hatred, violence and discord. If Jerusalem is already living in the midst of attacks, raids, surveillance and all the measures one can think of, during this time of war everything has been altered. The culture of hatred and fear leads me to seek peace and understanding with everyone above all else; I know that this is specific to our Franciscan vocation, but these difficult times in the Holy Land make this dimension emerge even more strongly.

In the same way, the war leads me to an exercise of introspection to see what is really valuable and good in my heart, to know my dark areas and to begin a serious exercise of reconciliation with myself. St. Francis said that if there is no peace in your heart, you cannot give peace to others. Likewise, the time of war impels me, with great force, to live something that is only proper to Christianity: the culture of forgiveness. This is not easy, but I am sustained by a phrase of the Benedictine Anselm Grün: "If you accept to forgive yourself, you will forgive".

In the midst of a conflict like the one we are living through, what hopeful testimonies have you experienced? In what situations have you been able to see the hand of God?

For me, the greatest testimonies have come from the prayer meetings for peace in the Holy Land, because you see people of different faiths unite on the basis of the one thing that is our strength: prayer. In my sanctuary of Bethphage, which has a Christian quarter built by the Custody, and which is located in a rather radical Arab area, on Tuesdays, Thursdays and Saturdays we meet to pray the rosary for peace. It is moving to see Christians, mostly Palestinians, coming together convinced that peace is possible if we are able to remain united in the God of peace and that Mary, Queen of Peace, is our strength.

Read more
RelatedRelated NewsFrancis on the war in the Holy Land: "In the name of God, enough".Related News"We are in a very serious emergency," says Latin Patriarch of Jerusalem
More on Omnes
The Vatican

Before the manger, let us think "of the drama of the Holy Land," Pope says

The Holy Father received at the Vatican delegations from the places of origin of the Christmas tree and the Nativity that this year evokes the first Christmas representation created 800 years ago by St. Francis of Assisi. "From St. Peter's Square, we will think of Greccio, which in turn takes us back to Bethlehem," said Pope Francis.

Francisco Otamendi-December 9, 2023-Reading time: 2 minutes

The nativity scene installed in St. Peter's Square is intended to evoke, after eight hundred years, the Christmas atmosphere of the year 1223 in the Rieti Valley, where St. Francis stopped to rest, explained the Pope to the delegations.

"In his mind was still vivid the journey he had made to the Holy Land, and the grottoes of Greccio reminded him of the landscape of Bethlehem. Therefore, he asked that the Christmas scene be performed in that small village. Several pieces and men and women from the huts in the area also arrived, creating a living nativity scene. Thus was born the tradition of the belen as we understand it," the Pontiff explained.

"This year, therefore, from St. Peter's Square we will think of Greccio, which in turn refers us to. Belen"The Holy Father continued. "And contemplating Jesus, God made man, small, poor, defenseless, we cannot but think of the drama that the inhabitants of the Holy Land are living, showing our closeness and our spiritual support to these our brothers and sisters, especially the children and their parents. They are the ones who pay the real bill for the war".

Silence and prayer. "Mary is our model".

In front of each cribThe Pope emphasized that, even in our own homes, we relive what happened in Bethlehem more than two thousand years ago. "This should awaken in us a longing for silence and prayer in our often hectic daily lives. Silence, so that we can listen to what Jesus tells us from that unique "chair" that is the manger. 

"Prayer, to express the grateful wonder, the tenderness, perhaps the tears that the Bethlehem arouses in us. And in all this, Mary is our model: she says nothing, but contemplates and adores." continued Francisco. "In the square, next to the manger, is the tree, whose lights will be lit tonight at the end of the ceremony, the lights will be turned on. It is adorned with edelweiss grown in the plains, to protect those that grow in the high mountains. It is also a thought-provoking choice, highlighting the importance of caring for our common home: small gestures are essential in ecological conversion, gestures of respect and gratitude for God's gifts".

100 Nativity scenes in the Vatican

Yesterday afternoon saw the inauguration of the international exhibition "100 Nativity Scenes in the Vatican", one of the events in preparation for the Jubilee 2025, as part of the "Jubilee is Culture" initiative. Present at the inauguration were Monsignor Rino Fisichella, Pro Prefect of the Dicastery for Evangelization, the Italian Ambassador to the Holy See, Francesco di Nitto, Father Massimo Fusarelli, Minister General of the Order of Friars Minor, and the Mayor of Greccio, Emiliano Fabi.

The exhibition, which features more than 120 nativity scenes from 22 different countries, commemorates the 800th anniversary of the nativity scene that St. Francis created at Christmas 1223, which began the tradition of nativity scenes, as the Pope explained.

The authorFrancisco Otamendi

Read more
More on Omnes
The Vatican

Francis entrusts mothers suffering from wars to the Immaculate Conception

Pope Francis prayed yesterday in Piazza di Spagna in Rome to the Immaculate Conception, and entrusted to her the pain of mothers who mourn their children killed by war and terrorism, and that of all women who have suffered violence.

Francisco Otamendi-December 9, 2023-Reading time: 3 minutes
RelatedRelated NewsThe Immaculate Conception of Mary: Origins and Tradition

After two weeks of reduced activity, due to a lung inflammation, the Pope left the Vatican yesterday. Before going to the Spanish Steps, in the center of the Italian capital, to pray at the foot of the statue of the Virgin Mary, the Pope stopped at the Basilica of Santa Maria Maggiore to venerate the icon of the Madonna and Child. Salus Populi Romani y offer you the Golden Rose, symbol of papal blessing. 

Then, during the traditional prayer, he asked the Immaculate Virgin to turn her "eyes of mercy on all peoples oppressed by injustice and poverty, tried by war: "Mother, look upon the tormented people of Ukraine, the Palestinian people and the Israeli people, once again plunged into the spiral of violence".

"Show us again, O Mother, the way of conversion, for there is no peace without forgiveness and no forgiveness without repentance," the Pontiff prayed. "The world changes if hearts change; and each one must say: beginning with mine."

This is the full text of the Pope's prayer in the act of veneration to the Immaculate Conception in the Plaza de España:

Prayer of the Holy Father to the Immaculate Conception in Rome

"Immaculate Virgin!

We come to you with hearts divided between hope and anguish.

We need you, our Mother.

But first and foremost we want to thank you

because silently, as is your style, you watch over this city

who today wraps you in flowers to tell you his love.

Silently, day and night, you watch over us:

about families, with their joys and worries - you know this well;

on places of study and work; on institutions and public offices;

on hospitals and nursing homes; on prisons; on those living on the streets;

in the parishes and in all the communities of the Church of Rome.

Thank you for your discreet and constant presence

that gives us comfort and hope.

We need you, Mother,

because you are the Immaculate Conception.

Your person, the very fact that you exist

reminds us that evil has neither the first nor the last word;

that our destiny is not death, but life,

is not hatred but fraternity, not conflict but harmony,

is not war, but peace.

Looking at you, we feel confirmed in this faith

that events sometimes put to the test.

And you, Mother, turn your eyes of mercy

on all peoples oppressed by injustice and poverty,

tested by war: Mother, look at the tormented people of Ukraine,

to the Palestinian people and the Israeli people,

plunged back into the spiral of violence.

Today, Holy Mother, we bring here under your gaze

to so many mothers who, like you, are in mourning.

Mothers mourning their children killed by war and terrorism.

Mothers who see them depart on journeys of desperate hope.

And so are the mothers who try to untie them from the bonds of addiction,

and those who observe them through a long and hard illness.

Today, Mary, we need you as a woman,

to entrust all women who have suffered violence to you

and those who are still victims of it,

in this city, in Italy and all over the world.

You know them one by one, you know their faces.

Dry, we pray you, their tears and those of their loved ones.

And help us to make a path of education and purification,

recognizing and counteracting the violence that stalks

in our hearts and minds

and asking God to deliver us from it.

Show us again, O Mother, the way of conversion,

because there is no peace without forgiveness

and there is no forgiveness without repentance.

The world changes if hearts change;

and everyone should say: starting with mine.

But only God can change the human heart

with his grace: the grace in which you, Mary,

you are immersed from the very first moment.

The grace of Jesus Christ, our Lord,

whom thou hast begotten in the flesh,

who died and rose again for us, and whom you always point out to us.

He is salvation, for every man and for the world.

Come, Lord Jesus!

Thy kingdom of love, justice and peace come.

Amen."

The authorFrancisco Otamendi

Read more
RelatedRelated NewsThe Immaculate Conception of Mary: Origins and Tradition
More on Omnes
The World

Ethiopia: Homeland of Humanity (II)

In this second part of a two-part series of articles on Ethiopia, Ferrara introduces us to Christianity, culture and Jewish influence in this country.

Gerardo Ferrara-December 9, 2023-Reading time: 7 minutes
RelatedRelated NewsHow promising is the future of the Church in Africa?

As mentioned in the previous article, Ethiopia is home to several Semitic languages with distinctive characteristics. The oldest and best known is the liturgical and literary language of the Ethiopian Orthodox Tawahedo Church, Ge'ez. It is a South-Arabic Semitic language related to Sabaean and written with an alphabet also called Ge'ez (common to the Amharic, Tigrinya and Tigré languages, its direct descendants, as well as other Ethiopian languages).

A unique culture

Ge'ez seems to derive from an even older language, spoken in the kingdom of D'mt, directly related to Sabaean and written with the same Sudarabic Musnad alphabet. Today, it is practically extinct in spoken form, replaced by Amharic (the official language of Ethiopia at the federal level), Tigrinya, Tigrinya and other Semitic languages, while the other widely spoken language in Ethiopia is Oromo (the Cushitic language of the Oromo ethnic group, the majority in the country). Arabic, Somali, Semitic languages such as Gauga and others are also present, making a total of more than ninety languages and one hundred ethnic groups.

The majority of the population is Christian (more than 62%), mostly adhering to the Tawahedo Orthodox Church. A third of the population, on the other hand, belongs to Islam, which had already arrived in the area during the life of Mohammed (the episode of the reception by the king of Aksum, Ashama, of a few dozen of his companions persecuted in Mecca by the pagans is famous).

Also famous is the presence of a very ancient Jewish community, the Beta Israel (also known vulgarly as Falashah), whose origins are lost in time, and who were almost completely evacuated from Ethiopia. Indeed, during the DERG era, due to famine, discrimination and governmental violence, the Beta Israel migrated to Sudan, also finding there a hostile government. Overcrowded in refugee camps and dying by the hundreds in the long desert crossings between Ethiopia and Sudan, Israel organized a series of secret missions between the 1980s and 1990s, called Operation Moses, Operation Joshua and Operation Solomon, in which some 95,000 Ethiopian Jews, 85% of the community, were airlifted. Today, 135,000 Ethiopian Jews live in Israel (who have also suffered discrimination here over the years) and about 4,000 in Ethiopia.

Another interesting religious phenomenon in the country is that of the Rastafarians (already mentioned in the previous article), who, while accepting the holy books and doctrine of the Ethiopian Orthodox Church, venerate the figure of Haile Selassie as "Jesus in his second coming in glory". This doctrine originated mainly as a form of "Ethiopian" nationalism and evolved through the preaching of its leader and founder, the Jamaican Marcus Mosiah Garvey (1887-1940), spreading worldwide mainly through the reggae music of other Jamaicans, Bob Marley (1945-1981) and Peter Tosh (1944-1987).

Rastafarians have a deep respect for other religions, although they reject polytheism, and believe that Haile Selassie I did not die, but simply hid himself voluntarily from the eyes of humanity.

Christianity in Ethiopia

The majority of Ethiopian Christians profess the Tawahedo Orthodox faith. By Orthodox, when we speak of Christian Churches, and not only of the Armenian, Coptic, Ethiopian or other Churches, we are not referring to the Byzantine Orthodox, but to the denomination that a particular Church gives itself. In fact, the term "Orthodoxy", of Greek origin, literally means "right doctrine". We can say, therefore, that every Christian Church calls itself "orthodox", in reference to the others, which are considered "heterodox", that is, partially in error with respect to right doctrine.

The word ge'ez "tawahedo" (ተተዋሕዶ: "made one", "unified") refers to the Miaphysite doctrine that sanctions the unique and unified nature of Christ, that is, the complete union of the human and divine nature (not mixed but not separated either). We speak, in this case, of "hypostatic" union. The non-Chalcedonian miaphysite doctrine is opposed to the Chalcedonian diaphysite doctrine (Catholic, Orthodox, Protestant), which professes the coexistence of two natures in Christ, human and divine. As reported in the articles on Armenian Christians and CoptsThe separation between the Chalcedonian and non-Chalcedonian Churches centered precisely on the Christological question, that is, the nature of Christ, on which the Council of Chalcedon of 451 pronounced itself.

The Ethiopian Orthodox Tawahedo Church is, therefore, a non-Chalcedonian Church: that is, it does not recognize the decrees of the Council of Chalcedon. It was closely linked, from its origins with the abuna (bishop) Frumentius, in the 4th century A.D., to the Church of Egypt, since Frumentius himself was consecrated bishop and sent to Ethiopia by the Patriarch of Alexandria, Athanasius. It currently has about 50 million faithful, mostly in Ethiopia, and constitutes the largest of all the non-Chalcedonian Eastern Churches, including the Coptic Orthodox Church of Alexandria, the Armenian Apostolic Church, the Syro-Orthodox Orthodox Church, the Syro-Malankar Orthodox Church of India and the Tawahedo Orthodox Churches of Ethiopia and Eritrea.

According to Ethiopian tradition, Christianity entered the country as early as the first century A.D., with the eunuch official of Queen Candace, baptized by Philip, mentioned in the Acts of the Apostles. This Queen Candace really existed: Gersamot Händäke VII, queen of Ethiopia around the middle of the 1st century AD.

However, we have seen that Christianity became the state religion in 400 A.D., when the young Axumite king Ezanà was converted by Frumentius, who later became the first bishop of Ethiopia (according to Rufinus in his "Ecclesiastical History"). From then on, and until the beginning of the 20th century, it was up to the Patriarch of Alexandria (pope of the Coptic Orthodox Church of Egypt) to appoint the Ethiopian archbishop (archieparch) and the primate of the Tawahedo Church was an Egyptian Copt. The Ethiopian Church then obtained autocephaly.

The fortunes of the two Churches, Ethiopian and Egyptian, continued to intertwine even under Islamic rule, to the point that in 1507 the Emperor of Ethiopia asked for and obtained the help of Portugal against the Muslims who sought to conquer the country. Later it was the turn of the Jesuits to enter the Abyssinian Empire, encountering strong opposition from the locals.

These were always firmly opposed to foreign influence, to the point that, when in 1624 the emperor Susenyos converted to Catholicism in exchange for the military support of Portugal and Spain and forced his subjects to do the same, he was forced to abdicate and in 1632 his son Fasilides reconverted to Coptic orthodoxy and restored it as the state religion, banishing Europeans, including the Jesuits, from his territories and burning all Catholic books. For centuries, foreigners were not allowed to enter the empire.

The Tawahedo Orthodox Church and the Coptic Orthodox Church of Alexandria only "separated" in 1959, when Pope Cyril of Alexandria crowned Abuna Basilios the first Patriarch of Ethiopia. The Eritrean Tawahedo Church also separated from the Ethiopian Church in 1993, with the independence of Eritrea from Ethiopia.

Today, Ethiopian Tawahedo Christians number about 50 million in Ethiopia, along with 12 million Protestants and a small minority of Catholics. They are mainly concentrated in the north, south and center of the country (in historical Abyssinia, cradle of the Axumite kingdom and the Ethiopian Empire). On the other hand, one third of Ethiopians are Muslims, although the Islam practiced in Ethiopia is also very peculiar, since it has been isolated for centuries under the aegis of the Ethiopian emperors and their xenophobia and has borrowed many elements from Christianity. On the other hand, Ethiopian Christianity is also heavily influenced by Judaism and vice versa.

Jewish influence

The Jewish influence, although not obviously manifest in the veneration of the Trinity (in ge'ez: Selassie), the Virgin Mary and the saints, is particularly evident in the worship. Indeed, only priests are allowed to enter the sancta sanctorum (tabòt, i.e., "ark") of the Church during the celebration, while most of the faithful remain outside the sacred precincts.

It is also evident in the value attributed to Old Testament practices and teachings, such as the observance of Shabbat, along with Sunday, the kashrùt-type dietary rules and the prohibition of pork, the prohibition of women entering the church during their menstrual cycle and the obligation that they always cover their heads with a cloth called shamma, as well as occupy a place separate from that of the men.

In addition, great importance is given to ritual purity: only the faithful who feel pure, who have fasted (ritual fasting involves a program of periodic abstinence from meat and animal products and/or sexual activity for a total period of 250 days per year, based on the autonomous choice of the faithful or imposed by the liturgy) and maintained a conduct in conformity with the commandments of the Church receive the Eucharist. Thus, generally only children and the elderly receive communion, while persons of sexual age usually abstain from communion.

Some curiosities

Just as Muslims do when entering a mosque, Ethiopian Christian worshippers remove their shoes when entering a church. In addition, they kiss the ground in front of the door, as the church is a sacred place. Compared to other Christian churches, more importance is given to the practice of exorcism, performed in special meetings in the church.

The liturgical language is still Ge'ez (which is a bit like Latin for Catholics), although since the 19th century, and especially in the time of Haile Selassie, the Canon of the Holy Scriptures has been translated into Amharic and other common languages, which are also used for sermons and homilies. The Canon consists of the same books as other Christian Churches, with the addition of some typical books, such as Enoch, the Jubilees and the I, II and III Meqabyan (Ethiopian Maccabees).

Pilgrimage is also of great importance, especially to Axum, Ethiopia's holiest city, and Lalibela, famous for its monolithic churches (carved in one piece in the rock) that are usually built from top to bottom by digging into the ground, so they are not visible from the outside.

A final curiosity is the Ethiopian tradition according to which the Ark of the Covenant is located inside the Tabot Chapel of Axum, to which only priests have access, so no one else has had the opportunity to see and analyze the sacred object so far.

The authorGerardo Ferrara

Writer, historian and expert on Middle Eastern history, politics and culture.

Read more
RelatedRelated NewsHow promising is the future of the Church in Africa?
More on Omnes
The World

"The Gospel shows us Mary's courage," Pope says

Numerous people paid homage to the Immaculate Conception today in Rome. Among them, Pope Francis, will pray this afternoon before the statue of Our Lady in Piazza di Spagna inaugurated by Pius IX in 1857. In addition, the Pope briefly reflected on the figure of Mary during the Angelus.

Loreto Rios-December 8, 2023-Reading time: 2 minutes
RelatedRelated NewsOn the eve of the Immaculate Conception, Pope invokes the Holy SpiritRelated NewsPope donates a Golden Rose to the image of the Virgin Mary Salus Populi Romani

Today is the Immaculate Conception of Mary and many people have come to Piazza di Spagna in Rome to venerate the statue of the Virgin Mary inaugurated by Pius IX in honor of the Immaculate Conception a few years after proclaim the dogma.

This morning, the Pope prayed the Angelus in St. Peter's Square, in which he recalled that the Angel Gabriel, in greeting the Virgin at the Annunciation, does not call her "Mary": "He does not call her by her name, Mary, but by a new name that she did not know: full of grace. Full of grace, and therefore empty of sin, is the name God gives her and which we celebrate today. (...) Preserving our beauty entails a cost, it entails a struggle. In fact, the Gospel shows us the courage of Mary, who said "yes" to God, who chose to take God's riskand the passage of Genesis, concerning original sin, speaks of a struggle against the tempter and his temptations". 

The Pope also remembered the victims of countries at war and asked for the gift of peace.

Rome pays homage to the Immaculate Conception

In addition, other tributes to the Mother of God are planned throughout the day: at 3:30 pm, Francis will donate a Golden Rose to the image of the Virgin Salus Populi Romani.

Afterwards, around 4:00 p.m., the Pope will go to the Spanish Steps in Rome to venerate the image of the Virgin, a tradition that dates back to 1857, when Pope Pius IX inaugurated this statue in homage to the Immaculate Conception.

The column of the monument is 12 meters high and was designed by the architect Luigi Poletti. On top of it is the bronze statue of the Madonna, created by the sculptor Giuseppe Obici.

Upon his arrival, Francis will be received by Cardinal Angelo De Donatis and the civil authorities, he will pray before the image and lay flowers at its feet.

This statue receives numerous visits throughout December 8, both from individuals and organizations. First of all, as is tradition, the fire department comes to the Plaza de España at 7 a.m., since it was they who inaugurated the monument in 1857. The Order of Malta, the Vatican Gendarmerie Corps and the Spanish Ambassador to the Holy See, among others, will also pay tribute to her.

For its part, the Basilica of the Twelve Holy Apostles houses the oldest novena to the Immaculate Conception in Rome. Today, for the conclusion of the novena, Cardinal Giovanni Battista Re will celebrate Mass.

"100 Nativity Scenes in the Vatican".

This afternoon will also see the inauguration of the international exhibition "100 Nativity Scenes in the Vatican", one of the preparatory events for the Jubilee 2025, as part of the "Jubilee is Culture" initiative. The inauguration will be attended by Monsignor Rino Fisichella, proprefect of the Dicastery for Evangelization, and the Italian Ambassador to the Holy See, Francesco di Nitto.

The event will also be attended by Father Massimo Fusarelli, Minister General of the Order of Friars Minor, and the Mayor of Greccio, Emiliano Fabi.

The exhibition, which features more than 120 cribs from 22 different countries, commemorates the 800th anniversary of the crib that St. Francis created at Christmas 1223 in the town of Greccio, located a few kilometers from Rieti, which began the tradition of cribs.

Read more
RelatedRelated NewsOn the eve of the Immaculate Conception, Pope invokes the Holy SpiritRelated NewsPope donates a Golden Rose to the image of the Virgin Mary Salus Populi Romani
More on Omnes
Evangelization

The Immaculate Conception of Mary: Origins and Tradition

In 1854, Pope Pius IX proclaimed the Immaculate Conception a dogma of faith. However, this doctrine has its roots in the tradition of the Church and had already been embraced by Christians since ancient times.

Loreto Rios-December 8, 2023-Reading time: 4 minutes
RelatedRelated News"In Lourdes we learn from the sick".Related NewsMary Immaculate: Queen, Mother, and Patroness

The Immaculate Conception is an ancient feast of the Church celebrated on December 8. Below, we review the main characteristics of this feast, the origin of the dogma and why Spain has had a special relationship with this doctrine.

The party

The Immaculate Conception makes reference to the conception of Mary in the womb of St. Anne: by a special grace, Mary was conceived without the original sin with which every person is born as a consequence of Adam's. This doctrine has no relation with the virginal conception of Jesus in Mary's womb, contrary to what many people still believe. This doctrine has no connection with the virginal conception of Jesus in Mary's womb, contrary to what many people still believe.

Precisely because it refers to the conception of Mary (and not of Jesus), this feast has been celebrated since ancient times on December 8, nine months before the feast of the Nativity of Mary, which is commemorated on September 8.

The color of the feast is light blue. Although the date always falls in the Advent season, Spain and Hispanic countries can celebrate this day with light blue as the liturgical color thanks to a special privilege granted by Pope Pius IX in 1864 (Decree 4083 of the Sacred Congregation of Rites).

In Spain it is a holy day of obligation, since the Immaculate Conception is the patron saint of Spain (but not the Virgin of Pilar, which is the patron saint of Spain).

The dogma

On December 8, 1854, Pope Pius IX proclaimed the Immaculate Conception a dogma of faith. Although it had not been proclaimed dogma until then, it was a doctrine in which the Church believed since the dawn of Christianity, and in fact there were already since ancient times confraternities, congregations, monasteries and temples with this name, in addition to the Immaculate Conception holding different patronages.

The proclamation of the dogma was made through the apostolic letter "...".Ineffabilis Deus". As Pius IX pointed out in this text, "the Catholic Church, which, instructed by the Spirit of God, is the pillar and foundation of truth, has always held as divinely revealed and as contained in the deposit of heavenly revelation this doctrine concerning the original innocence of the august Virgin, which is so perfectly in harmony with her marvelous holiness and with her eminent dignity as Mother of God; And as such she has not ceased to explain it, to teach it and to favor it more and more each day, in many ways and with solemn acts".

Pius IX also recalled in "Ineffabilis Deus" that in the Council of Trent (1545-1563), when defining the dogma of original sin, which affects all men, it was specified that the Virgin Mary was not included in this "all".

Immaculate Conception and Spain

Pope Clement XIII declared the Immaculate Conception patroness of Spain in 1760, by means of the bull "Quantum Ornamenti", at the request of King Charles III. The king ratified it by means of the law "Universal Patronage of Our Lady in the Immaculate Conception in all the Kingdoms of Spain and the Indies". This date does not mark the beginning of the relations of the Immaculate Conception with Spain, since it was an important feast from centuries before.

John Paul II, in a homily delivered in Zaragoza on November 6, 1982He recalled the efforts of Spain throughout history for the proclamation of the dogma: "In your history, Marian love has been the leaven of Catholicity. It impelled the people of Spain to a firm devotion and to the intrepid defense of the greatness of Mary, especially in her Immaculate Conception".

In fact, in the apostolic letter "Ineffabilis Deus," Pope Pius IX recalled a text of Pope Alexander VII (1599-1667) in which he spoke of the doctrine of the Immaculate Conception and the work of a particular king of Spain, Philip IV: "Therefore, accepting the petitions and supplications presented to Us by the said Bishops, by the chapters of their churches, and by King Philip and his kingdoms, We renew the constitutions and decrees issued by Our predecessors the Roman Pontiffs, and especially by Sixtus IV, Paul V, and Gregory XV, in defense of the sentence which holds that the soul of the Blessed Virgin Mary, in her creation and infusion into the body, had the gift of the grace of the Holy Spirit and was preserved from original sin, and in favor of the feast and cult of the conception of the same Virgin Mother of God, understood according to the pious sentence above set forth, and We order that these constitutions and decrees be observed in their entirety, under pain of incurring the censures and other penalties provided for in these constitutions."

Spain has always been a country with a markedly Marian tradition, but devotion to the Immaculate Conception also has historical roots.

The miracle of Empel

"In 1585, four thousand hardy Spanish soldiers narrowly escaped total annihilation." Thus begins a Dutch Military Academy Museum articlewritten by Dr. C. M. Schutten.

The event of this miracle is framed in the 80 Years' War (1568-1648), specifically in the year 1585, when part of the Dutch population rebelled against the Spanish Empire. The curious thing about the episode of the miracle of Empel is that it was recognized not only by Catholics, but also by Protestants, although the latter considered it "an unfortunate coincidence," according to Schutten.

The story took place on the island of Bommel, between the Meuse and Waal rivers. The rebel army destroyed some dikes, which flooded the whole area and the company of Field Master Francisco Arias de Bobadilla was trapped on the mount of Empel. They were surrounded by enemy ships and seemed to have no escape.

The soldiers began to dig trenches in order to resist and die fighting (they decided to do so, since there seemed to be no chance of getting out alive). While digging, one of the soldiers found a buried image of the Immaculate Conception. Since it was December 7, 1585, the eve of the feast, the company interpreted it as a sign and entrusted themselves to the Virgin.

That night, a sudden icy wind froze the waters around Empel. This prevented the rebel ships from advancing, and they had to retreat so as not to run aground. "When the rebels were passing downriver with their ships, they told the Spaniards, in the Castilian language, that it was only possible that God was Spanish, because he had used a great miracle on them, explains Captain Alonso Vázquez (c. 1556-1615) in "The events of Flanders and France in the time of Alexander Farnese".

Today, a Catholic chapel still stands in Empel commemorating this miracle. In 1892, Queen Maria Christina declared the Immaculate Conception patron saint of the Spanish infantry, although de facto she had already been considered as such before.

Read more
RelatedRelated News"In Lourdes we learn from the sick".Related NewsMary Immaculate: Queen, Mother, and Patroness
More on Omnes
  • Resources
  • This Advent don't forget the meaning of Christmas
Resources

This Advent don't forget the meaning of Christmas

Priest Damian O'Connell, of St. Patrick's Cathedral, writes this letter to Omnes readers inviting everyone to recover the true meaning of Advent and Christmas.

Damian O'Connell-December 7, 2023-Reading time: 2 minutes
RelatedRelated NewsWe are always in Advent!Related NewsCaminito de Belén: Living Advent with the family

Dear Readers,

What do we expect from Advent? What do we think is coming? 

When we were children, we experienced the four weeks leading up to Christmas as a period of anticipation, filled with anticipation, of the upcoming celebration of Christ's birth. The Advent wreath and Advent calendar, the preparation of special breads and Christmas cookies heightened our anticipation of the coming celebration and were milestones in a time that seemed endless.

As adults, we learn that Advent is more than just a preparation for the celebration of a past event: the birth of Christ. It is, moreover, a time to turn our attention to the preparation for the future coming of Christ in glory. For the faith of the Church is that the one who came to us as the poor homeless child of Belen will come again as the triumphant Lord of all creation.

Advent is thus a period that looks back and recalls the historical longing for the coming of Christ and the event of his birth. Advent also looks with faith to the future, to Christ's return and glory. During the four weeks of Advent, we remember God's actions throughout human history that prepared for the coming of the Savior and look forward to the stories being completed with the Savior's return.

The presence of God in Advent

Advent is one of our favorite times of the year. Its music, its colors, its minor and somber hues, its sights, sounds and smells have great evocative power. Although not all of God's promises have yet been fulfilled in this Advent season, we have a heartfelt conviction that, even in the experience of incompleteness, God's great promises will be fulfilled.

Moreover, it is a time full of sure signs and confident hope that Christmas will come; and with Christmas the promise of God will be born among us. In all the years of our life that hope has never been disappointed. Christmas has always come.

Now is the time to decide to act according to our faith and to play our part in Jesus' mission for the sake of the world. United with Jesus, we are God's instruments to bring the peace and joy of God's Kingdom to all whose lives we touch.

Now is the time to recognize that it is not we who wait for God to act. It is God who is waiting for us to let Him act. Let us not wait a moment longer.

The authorDamian O'Connell

Read more
RelatedRelated NewsWe are always in Advent!Related NewsCaminito de Belén: Living Advent with the family
More on Omnes
  • Focus
  • Evangelization
  • Watchfulness in waiting, with the Virgin Mary and St. John: Preface II of Advent
Evangelization

Watchfulness in waiting, with the Virgin Mary and St. John: Preface II of Advent

Within the liturgy of Advent, Preface II of the Holy Mass prepares for the first coming of Christ, and recalls the figures who have awaited him in history. A central place is occupied by Mary, his Mother, and St. John the Baptist.

Giovanni Zaccaria-December 7, 2023-Reading time: 3 minutes
RelatedRelated NewsWaiting for the Coming of Christ: Preface I of Advent

From December 17 to 24, close to the liturgical celebration of the feast of ChristmasThe Church invites us to pray with a specific preface, Preface II of Advent, which emphasizes the contemplation of the events surrounding the first coming of Christ, inviting God's people to joyful vigil and exultation in praise.

"Quem prædixérunt cunctórum præcónia prophetárum, Virgo Mater ineffábili dilectióne sustínuit, Ioánnes cécinit affutúrum et adésse monstrávit. Qui suæ suæ nativitátis mystérium tríbuit nos præveníre gaudéntes, ut et in oratióne pervígiles et in suis invéniat láudibus exsultántes".

"For whom all the prophets proclaimed, the Virgin awaited with ineffable motherly love; John proclaimed him already near and then pointed him out among men. The Lord himself grants us now to prepare ourselves joyfully for the mystery of his birth, so that when he comes, we may find ourselves watching in prayer and singing his praise".

It is a newly composed text, based on a very old preface, dating back to the 4th-5th centuries and preserved in the Veronese Sacramentary. Some elements of this ancient text have been added to others from other sources, to give shape to a very beautiful and balanced text.

It consists of two parts; the first has Christ as its subject, who is the object of the announcements of the prophets ("cunctorum praeconia prophetarum"), is the object of the ineffable love of the Virgin, who awaits him and carries him in herself, and is the object of the preaching of John the Baptist, who also had the task of pointing him out as the Lamb who takes away the sin of the world (cfr. Jn 1, 29).

Compendium of salvation history

Here too, as in the first Advent preface, we find ourselves before a kind of compendium of salvation history, which is summarized through some particularly illuminating points.

The preparation for the coming of Christ in the flesh begins with the prophets, as the Letter to the Hebrews reminds us: "In many and various ways God spoke of old to the fathers by the prophets. In this final stage, he has spoken to us through the Son" (Heb 1:1-2). The first readings of the Mass for the days between December 17 and 24 contain prophetic pericopes, such as the famous prophecy of Is 7:14 ("Behold, the Virgin is with child and bears a son, and she shall call his name Emmanuel"), but also the birth of figures who are types of Christ, such as Samson, Samuel, etc. The human adventure of the Son of God is inscribed in an ancient history characterized by the expectation of the Messiah.

Within this story of waiting, a prominent place is occupied by the Virgin Mother: it is not even necessary to say her name, because in this being the ever Virgin Mother of God is the figure of Mary's greatness, who with unspeakable love was willing to bear the sweet burden of pregnancy in order to give birth to the Messiah.

Finally, in last place among the prophets of the Old Covenant, mention is made of John the Baptist, who with his prophecy (cf. Mt 3:11) and his pointing out of Christ present in the world (cf. Jn 1:29-31.34) closes at the same time the old time and inaugurates the new.

The second part of the Preface, on the other hand, is characterized by Christ as the subject, and the dominant theme is the preparation for the reception of Christ by his people. Thus we move from the contemplation of the historical expectation of the Messiah to an indication of the attitude proper to those who today await the liturgical celebration of the coming of the Savior. The theme of vigilance returns here, as in the Preface of Advent I, but here the emphasis is on the prayer that must accompany the expectation (cf. 1Pt 4:7) and the theme of joy, typical of Christmas time (cf. Lk 2:10), is also present.

The authorGiovanni Zaccaria

Pontifical University of the Holy Cross (Rome)

Read more
RelatedRelated NewsWaiting for the Coming of Christ: Preface I of Advent
More on Omnes
  • Columnists
  • Three medieval sages and the existence of God
ColumnistsSantiago Leyra Curiá

Three medieval sages and the existence of God

In this article, the author reviews three figures: Anselm of Canterbury, Richard of St. Victor and Thomas Aquinas, examples of vast culture and strong faith.

December 7, 2023-Reading time: 6 minutes

Anselm of Canterbury, Richard of St. Victor and Thomas Aquinas form three examples of intelligence, study, reasoning and faith that have given rise to distinguished schools of thought and whose influence traverses history to the present day.

Anselm of Canterbury

Anselmo of Canterbury was born in Aosta (northern Italy) in 1033 or 1034. Son of noble parents, descendants of a Germanic people, the Longobard; after the death of his pious mother he began a dissipated life and had a conflict with his father that caused him to leave his father's home. Attracted by the fame of Lancfranco, a teacher at a school in Normandy, he joined the school and, in 1060, entered the Norman abbey of Bec as a monk. In 1078 he was elected abbot of Bec, succeeding Lanfranc. In 1093 he was ordained to the archbishopric of Canterbury, where he died in 1109.

Following in the wake of Augustine, he defined Theology as faith that seeks to understand. He is known in good measure for his famous argument, which is at the beginning of his work Proslogion and which was qualified by Kant as ontological because it seeks to demonstrate the existence of God from the very idea of God, without resorting to creation, nor to Sacred Scripture, nor to the patristic tradition:

Therefore, O Lord, You who give the intelligence of faith, grant me, insofar as this knowledge may be useful to me, to understand that You exist, as we believe, and that You are what we believe.  

We believe that above You nothing can be conceived by thought. It is a question, therefore, of knowing whether such a being exists, for the fool has said in his heart, "There is no God." But when he hears it said that there is a being above whom nothing greater can be imagined, this same fool understands what he heard said; the thought is in his intelligence, even if he does not believe that the object of this thought exists. For it is one thing to have the idea of any object and another to believe in its existence. For, when the painter thinks beforehand of the picture he is going to make, he certainly possesses it in his intelligence, but he knows that it does not yet exist, since he has not yet executed it. When, on the contrary, he has painted it, he not only has it in his mind, but he also knows that he has done it. The fool must agree that he has in his spirit the idea of a being above which no greater thing can be imagined, for when he hears this thought enunciated he understands it, and all that is understood is in the intelligence: and no doubt this object above which nothing greater can be conceived does not exist only in the intelligence, for, if it did, it might at least be supposed that it also exists in reality, a new condition which would make a being greater than that which has no existence except in pure and simple thought.

Therefore, if this object above which there is nothing greater were only in the intelligence, it would nevertheless be such that there would be something above it, a conclusion that would not be legitimate. There exists, therefore, in a certain way, a being above which nothing can be imagined, neither in thought nor in reality.

Ricardo de San Victor

Richard of St. Victor was a native of Scotland and lived from 1110 to 1173. Incorporated in Paris to the Abbey of Saint Victor, he was elected vice prior in 1157, later succeeding his master Hugo as prior, a position he held until his death. Dante Alighiere, in his Divine Comedy, placed Richard in Paradise, in the fourth sphere, where he placed the wise men. In his tenth Canto Dante says:

Look also at the flaming spirit/ of Isidore, of Bede and of Richard/ who to consider was more than man.

Richard of St. Victor uses three ways to prove the existence of God:

First. - The temporality of perceived beings supports the need for an eternal Being.

Second. - In the beings that we perceive by the senses, an increase of perfection can be observed among one another, which makes necessary the existence of a Being that is all perfection.

Third. - Starting from the beings that are grasped by the senses, it is possible to deduce the essences that make them up and that find an exemplary model in the essence of God.

Augustine of Hippo, in his work De Trinitatesays: If you see Love, you see the Trinity. Richard of St. Victor, in his work De Trinitate, developed this vision of the divine Trinity proposed by St. Augustine. He tries to answer three great questions about the one and triune Christian God:

Why the divine unity implies at the same time plurality.

2ª.- Why this plurality is of three.

3rd: How these three Persons are to be understood.

In order to respond, it starts from Love as a fundamental category:

There is no true love without otherness. Love for oneself is not true love. If the only God is perfect love, he must be several Persons.

2º.- Three Persons and not two because perfect love does not close in duality, but is directed to a third: the Condilectus, the common Friend of the other two Persons.

Ricardo de San Víctor reviews the concept of Person, a category used for the understanding of the Father, the Son and the Holy Spirit.

a) Person is, above all, the subject of oneself. Only in the possession of oneself can the essence, that is to say, nature, be personalized (nature is the quid, what I am, and person is the quis, what I am): as a person, I possess myself and can act as the master of my own reality.

b) Person is what he is according to his origin. Being master of oneself, one must specify the way in which one is. The Father is master of his own divine nature as inborn. The Son is master of his own divine nature received from the Father. The Holy Spirit possesses the same nature that he receives from the Father and the Son.

c) Person is communion: the Father, the Son and the Holy Spirit possess their divine nature insofar as they give, receive and share it; they possess themselves insofar as they give themselves in love.

The Trinity, then, is one and the same divine nature that is realized in three Persons. The God revealed to us in the Gospel is a trinitarian God. A solitary and pretrinitarian God, without internal love, is inconceivable to the Christian eyes of Richard of St. Victor. According to the Gospel, God is Love and the process of realization of that Love is the Trinitarian mystery, Life as surrender, reception and encounter, shared existence.

Thomas Aquinas

Thomas Aquinas was born in Roccasecca, near Aquino, in the north of the Kingdom of Naples, around 1225. In 1244 he took the habit of St. Dominic in Naples. He studied with Alberto Magno in Paris and Cologne. In 1252 he returned to Paris where he became a master of theology. He died in Fossanova in 1274 before he was 50 years old. He was canonized in 1323. His most important work is the Summa theologica.

Thomas affirms that, just as theology is founded on divine revelation, philosophy is founded on human reason. Philosophy and theology must be true: God is the same truth and there can be no doubt about revelation; reason, used correctly, also leads us to the truth. Therefore, there can be no conflict between philosophy and theology. He demonstrates the existence of God in five ways, which are the famous five ways:

By movement: there is movement; everything that moves is moved by a motor; if this motor moves, it will in turn need another motor to move it, and so on, until it reaches the first motor, which is God.

2ª.- By the efficient cause (cause that has the power to achieve a certain effect): there is a series of efficient causes; there must be a first cause, because otherwise, there would be no effect, and that first cause is God.

3ª.- For the possible and the necessary: generation and corruption show that the entities we observe can be or not be, they are not necessary. There must be a necessary entity by itself, and it is called God.                                                                      

By the degrees of perfection: there are various degrees of all perfections, which approach more or less to the absolute perfections, and therefore are degrees of them; there is, therefore, an entity that is supremely perfect, and is the supreme entity; this entity is the cause of all perfection and of all being, and is called God.

By the government of the world: intelligent entities tend to an end and to an order, not by chance, but by the intelligence that directs them; there is an intelligent entity that orders nature and impels it to its end, and that entity is God.

The idea that animates the five ways is that God, invisible and infinite, is demonstrable by his visible and finite effects.

The authorSantiago Leyra Curiá

More on Omnes
Evangelization

Isabel Sanchez: "The apostle friend doesn't make marketing"

Isabel Sánchez, director of the Central Advisory Office of Opus Dei and one of the speakers at the 11th St. Josemaría Symposium, speaks in this interview about friendship, the apostolate and the role of the laity in the Church.

Maria José Atienza-December 7, 2023-Reading time: 5 minutes
RelatedRelated NewsEnrique García MáiquezThe following is a quote: "Laughing at the jokes of Providence is already praying".Related NewsJaime Mayor OrejaRead more : "Nowadays, anyone who defends firm principles is labeled a fundamentalist".Related NewsFreedom and commitment, keys to the contemporary world

When her book "Mujeres Brújula" (Compass Women) went on sale, some called her "the most powerful woman in Opus Dei". A title that Isabel Sanchez continues to laugh at. This fragile-looking laywoman is the director of the Central Advisory Office of Opus Dei. Opus Deithe governing body of the Opus Dei for more than 50,000 women in 70 countries around the world.

A few weeks ago, Sanchez changed the capital of the Tiber for the olive-growing Jaen. There he participated in the XI St. Josemaría International Symposium which, in its eleventh edition, focused on the theme of friendship with speakers such as Enrique García MáiquezLuis Gutiérrez Rojas or Ana Sánchez de la Nieta.

"Friends of God and of men" is how St. Josemaría liked to define the faithful of the Work, a reminder of those "strong friends of God" of St. Teresa of Jesus. Isabel Sanchez speaks to Omnes about friendship, apostolate, youth of heart, and the whole panorama, which is very broad, of the "friends of God and men. lay people in the construction of the Church.

Before talking about anything, we need to be clear about the concept. What do you understand by friendship?

- I like to define it as a finding of the heart. It is the affectionate relationship that arises from a chance encounter with someone in whom we find full acceptance, a certain inner harmony and disinterested help, to face the world together, in some of its aspects.

Through relationship and habit, this relationship can become deeper, stronger and more powerful. By the way it arises (it is found) and by the way it affects our life (it enriches it), we can say that friendship is a human treasure.

One of St. Josemaría's best known works, in fact, Friends of God. We talk a lot about "friendship with God", but perhaps, we do not know how to be friends with "men" and even a disinterested friendship seems "suspicious" to us... Do we have a starting problem?

- I am pleasantly surprised that you say that we talk a lot about friendship with God. The truth is that, in my environment, with my friends, I have not seen that it is so common to talk about it: rather I come across a certain indifference to the religious or, in the best of cases, with a desire to reach an intimate relationship with God without knowing how to connect with Him ...

In any case, since God became Man, the circle is closed: every friendship with another man has something divine about it and every friendship with Jesus Christ enhances and ennobles friendship with men. The only starting problem could be self-centered individualism or what Pope Francis calls the globalization of indifference.

If we close in on ourselves, we make ourselves incapable of friendship, both with others and with God. St. Josemaría invites us, putting this invitation in the mouth of Jesus Friend: "Come out of this narrow life, which is not life" ("...").It is Christ who passes", n. 93)

Today's youth will live friendship the way we adults teach them to live it.

Isabel Sanchez. Secretary General of Opus Dei

In the St. Josemaría Symposium Do you think that young people conceive and live friendship in a completely "surrendered" way?

- Youth is a vital stage in which one goes out, so to speak, from home to the world. It is a time of exploration of the human universe in which friends take on a special relevance. Friends are those with whom one goes out to navigate life.

Young hearts are always ready to give their all, but this is a learned art. Today's young people will live friendship the way we adults teach them to live it: our example counts a lot; the models we show them in series, movies, novels; the life and narrative of the influencers...

One of the first things that digital natives must learn is to distinguish between friends and followersFriendship requires presence, time and applying the logic of gratuity, not that of the market.

Speaking of disinterested friendship, St. Josemaría used to say that "out of a hundred souls we are interested in a hundred" How can we combine friendship and genuine apostolic vocation without instrumentalizing friendship?

- The genuine apostolic vocation starts from a total respect for the freedom of God - who seeks friends, not slaves -, for one's own freedom - recognized as a great gift that cannot be used to subdue others - and for the freedom of the friend, whom one loves in all his dignity.

The apostle friend proclaims Christ, illuminates the way to Him and does everything possible to kindle in the friend a desire for God. It is a help to enkindle within the person a divine spark that he or she already has, even if sometimes obscured or distorted. It does not market an external good, but helps to discover an inner treasure that belongs to the other, but that he has to decide whether to welcome and cultivate.

The apostle, like Jesus, does not give in order to receive; he simply gives himself, running the risk of freedom.

isabel sanchez
Isabel Sánchez (right) during the meeting with the youth of the XI St. Josemaría Symposium.

A friendship is a reciprocal act... and in the case of God completely asymmetrical. What does man "contribute" to God?

- This is a great mystery, but God himself has told us what he wants from us: "Give me your heart, my son" (Prov, 23:26).

What man brings to God is nothing more and nothing less than free correspondence to his Love. Each small act of love is a beautiful and joyful novelty in Creation; that is why we are all important to Him.

As a numerary of Opus Dei, you live and work like any normal layperson, following the spirit of St. Josemaría. How did St. Josemaría live this friendship with "heaven and earth"?

- With a heart of flesh, noble, generous and undivided. With the same heart with which he loved his parents tenderly, his friends strongly, his children unconditionally, the world passionately, with that same heart, he loved Jesus Christ madly. For him, charity and friendship were fused into one and the same thing: divine light that gives warmth (Forge, 565).

And all this with great grace: divine grace, which led her to give herself with great generosity to God and to others, and human grace, made up of a smile and good humor.

Is there still a long way to go inside and outside the Church in the understanding of a 100% relationship with God on the part of the laity? 

- It seems to me that there is still a long way to go before we understand the power of the millions of lay people who make up the vast majority of the Church. We can delve even more deeply into the transforming power of simple baptism, which enables us to reach the highest intimacy with Christ, even to the free and exclusive surrender to Him in the midst of the world, and that of the sacrament of confirmation, which gives us a genuine apostolic impulse, arising from the configuration with Him and the power of the Holy Spirit.

But the Holy Spirit, the great Master, is raising up many examples of this "sanctity next door", as Pope Francis has called it, so that we can see through our eyes to what heights of spirituality the simple baptized are called to. It is enough to think of Carlo AcutisChiara Corbella, Guadalupe Ortiz de Landázuri and many others: a whole chain of young friends of God. 

Read more
RelatedRelated NewsEnrique García MáiquezThe following is a quote: "Laughing at the jokes of Providence is already praying".Related NewsJaime Mayor OrejaRead more : "Nowadays, anyone who defends firm principles is labeled a fundamentalist".Related NewsFreedom and commitment, keys to the contemporary world
More on Omnes
Gospel

The forerunner of the Lord. Second Sunday of Advent (B)

Joseph Evans comments on the readings for the Second Sunday of Advent (B) and Luis Herrera offers a short video homily.

Joseph Evans-December 7, 2023-Reading time: 2 minutes

The figure of John the Baptist is very present in Advent. We are awaiting the coming of Christ and John was sent to prepare Israel for the coming of our Lord. However, we need to be prepared, open to God's grace. Today's first reading puts it all in context. Israel had sinned (and let us remember that we too are the new Israel in our sinfulness) and had been punished by God.

But the Lord, through Isaiah, offers a message of consolation. How appropriate this is for Advent: what could be more consoling than the coming of the almighty God as a small, helpless child in need of our affection?

God wants to comfort us if we are willing to be comforted. "Your sin is atoned for." and God prepares a way for the exiles in Babylon to return to their own land (part of the punishment for Israel's sins was exile in this great pagan city). A straight road is prepared for Israel, with mountains and hills lowered and cliffs smoothed.

We do not have to understand this literally, as if God is gardening to help the people of Israel return home. It is simply that God is simplifying everything for the people to return to Him.

It is we who complicate things. In fact, part of our conversion this Advent may well be the effort to be more simple and straightforward, to try to avoid double dealing and insincerity.

John deliberately presents himself as an Elijah-type figure, ministering in the same area and even wearing the same kind of rough clothing that the prophet used to wear nine centuries before Christ, a camel-skin garment.

All those centuries before, Elijah had been sent to convert Israel from their double-dealing, when they attempted to worship both God and the false fertility god Baal, whose worship permitted numerous forms of immorality.

By acting in this way, the Baptist was fulfilling the ancient prophecies that Elijah would return. Elijah-who had been taken to heaven apparently alive in a chariot of fire-was expected to return. He did not return in person, but Jesus explained that John fulfilled this prophecy: he himself was like a new Elijah.

John points to the greater power of the one he awaits, Jesus Christ, who baptizes with the Holy Spirit, with God, because he himself is God. The readings want to make us more aware of God's power, also in the course of time. The second reading teaches us that God is totally beyond our limited concept of time: "To the Lord, one day is as a thousand years, and a thousand years as one day.".

We are invited to be aware of God's saving power, also so as not to fall into pessimism or despair, as if our situation were hopeless. God can act to save us, and he is ready to do so: he just wants a little honesty on our part.

Homily on the readings of the Second Sunday of Advent (B)

The priest Luis Herrera Campo offers its nanomiliaA short one-minute reflection for these Sunday readings.

Read more
More on Omnes