Vatican City, Dec 10, 2017 / 05:49 am (CNA/EWTN News).- During Advent, we should prepare our hearts for the coming of Jesus like we joyfully prepare our homes for a visit from a family member or friend, Pope Francis said Sunday, especially removing any… […]
Vatican City, Dec 8, 2017 / 10:40 am (CNA/EWTN News).- In a video series for Italian television network TV2000, Pope Francis said that “lead us not into temptation” is a poorly translated line of the Our Father.
“This is not a good translation,” the Pope said in the video, published Dec. 6. “I am the one who falls, it’s not (God) who pushes me toward temptation to see how I fall. A father doesn’t do this, a father helps us to get up right away.”
He noted that this line was recently re-translated in the French version of the prayer to read “do not let me fall into temptation.”
The Latin version of the prayer, the authoritative version in the Catholic Church, reads “ne nos inducas in tentationem.”
The Pope said that the one who leads people into temptation “is Satan; that is the work of Satan.” He said that the essence of that line in the prayer is like telling God: “when Satan leads me into temptation, please, give me your hand. Give me your hand.”
Just as Jesus gave Peter his hand to help him out of the water when he began to sink, the prayer also asks God to “give me your hand so that I don’t drown,” Pope Francis said.
The Pope made his comments in the seventh part of the “Our Father” television series being aired by Italian television network TV2000.
Filmed in collaboration with the Vatican’s Secretariat for Communications, the series consists of nine question-and-answer sessions with Pope Francis and Fr. Marco Pozza, a theologian and a prison chaplain in the northern Italian city of Padua.
In each of the sessions, Fr. Pozza asks the Pope about a different line in the Our Father prayer, and the Pope offers his insights. A preview of the series was presented at the Vatican’s Film Library by Msgr. Dario Edoardo Vigano, head of the Secretariat for Communications.
The show also led to the publication of a book titled “Our Father,” which was released by the Vatican Publishing House and Italian publisher Rizzoli Nov. 23, and is based on Pozza’s conversations with the Pope in the video series.
Each of the first eight episodes of the series begin with an excerpt from conversation between the Pope and Pozza, which is followed by a second conversation between Pozza and another guest. The final episode will consist of the priest’s entire conversation with Pope Francis.
In his question to Pope Francis on the line “lead us not into temptation,” Pozza noted that many people have asked him how God can lead someone into temptation, and questioned what the phrase actually intends to say.
The question is one of the reasons the French bishops decided to make a request for a new translation of the Our Father that they believe conveys the meaning more clearly.
According to the French episcopal conference, the decision to make the change was accepted by the Congregation for Divine Worship and the Discipline of the Sacraments in June 2013.
The new translation, released Dec. 3 to mark the first day of Advent and the beginning of the new liturgical year, now reads “ne nous laisse pas entrer en tentation,” meaning, “do not let us fall into temptation,” versus the former “ne nous soumets pas à la tentation,” or “lead us not into temptation.”
The Pope’s remarks do not change the translations of liturgical texts. Such a change would begin with a resolution by an episcopal conference in English-speaking countries.
In a previous episode of the “Our Father” series, Pope Francis said “it takes courage” to recite the prayer, because it means calling on someone else and truly believing that “God is the Father who accompanies me, forgives me, gives me bread, is attentive to everything I ask, and dresses me better than wildflowers.”
“To believe is a great risk,” and means daring to make the leap of faith, he said. Because of this, “praying together is so beautiful: because we help each other to dare.”
Vatican City, Dec 8, 2017 / 08:55 am (CNA/EWTN News).- In an inauguration ceremony Thursday, the Vatican officially unveiled this year’s nativity scene in St. Peter’s Square, also lighting the 69-foot Christmas tree for the first time this … […]
Vatican City, Dec 8, 2017 / 04:37 am (CNA/EWTN News).- On Friday’s Feast of the Immaculate Conception, Pope Francis offered his own ‘beauty secret’ – with Mary as model – saying beauty does not come from age or appearance,… […]
Vatican City, Dec 7, 2017 / 10:37 am (CNA/EWTN News).- Pope Francis on Thursday named the next archbishops of two major metropolitan sees – Archbishop Michel Aupetit to Paris and Cardinal Carlos Aguiar Retes to Mexico City, the world’s larg… […]
Vatican City, Dec 6, 2017 / 10:08 am (CNA/EWTN News).- In a message to the Pontifical Academies on Tuesday, Pope Francis praised the study of Latin, especially for young people, and encouraged scholars and teachers to promote its study as a positive guide for students as they navigate life.
Addressing academics and Latin teachers, the Pope said Dec. 5 that they should “know how to speak to the hearts of the young, know how to treasure the very rich heritage of the Latin tradition to educate them in the path of life, and accompany them along paths rich in hope and confidence…”
Pope Francis’ message was read at the 22nd Solemn Public Session of the Pontifical Academies, which had as its theme, “In interiore homine. Research paths in the Latin tradition.”
The Pope praised “the theme of interiority, of the heart, of consciousness and self-awareness” which he said is found “in every culture as well as in the different religious traditions.”
“Significantly,” he continued, this theme is “presented with great urgency and strength even in our time, often characterized by concern with appearance, superficiality, the division between heart and mind, interiority and exteriority, consciousness and behavior.”
Moments of change, crisis, or transformation, whether in relationships or in a person’s identity, require reflection “on the inner and intimate essence of the human being.”
Francis also noted the many important figures, both in the classical Greek-Roman tradition and the Christian tradition, who have reflected on the dynamism of man, pointing especially to the Fathers of the Church and the Latin writers of the first Christian millennium.
Highlighting St. Augustine in particular, the Pope quoted from his Tractates on the Gospel of St. John, which say, “Return to your heart; see there what, it may be, you can perceive of God, for in it is the image of God. In the inner man dwells Christ, in the inner man are you renewed after the image of God, in His own image recognize its Author.”
This is relevant also for our time, he stressed, and worthy of our reflection and of sharing with others, especially young people, who are just starting on the journey of life.
A journey where they may be caught up, he explained, in the “labyrinths of superficiality and banality, of the external success that conceals an inner emptiness, of the hypocrisy that masks the split between appearances and the heart, between the beautiful and cared-for body and the soul, empty and arid.”
At the meeting, the winners of the 2017 Prize of the Pontifical Academies were also awarded. This year’s prize winners are Dr. Pierre Chambert-Protat for his doctoral thesis on Florus of Lyon and Dr. Francesco Lubian for her critical publication of the Disticha attributed to St. Ambrose.
The winners of the Medal of the Pontificate were Dr. Shari Broodts for a critical edition of the Sermones of St. Augustine and the Latin Teaching Group of the University of Toulouse, for the publication of a Latin manual for university students.
The 2017 Prize of the Pontifical Academies was sponsored by the Pontifical Council for Culture and the Pontifical Academy for Latin, or Pontificia Acadamia Latinitatis, which was founded by Benedict XVI in 2012 through the motu proprio Latina Lingua.
Organized every year by the Pontifical Council for Culture, the 2017 Prize of the Pontifical Academies was on two themes: Methodological proposals for teaching Latin today, and the reception of ancient Christian Latin between the medieval and modern eras.
The first topic was “reserved to institutions (academies, schools, associations, foundations, research groups etc.) that are engaged in formative activity among the youth,” the Prize’s press release stated.
The second was for scholars between the ages of 25 and 40 who have produced doctoral theses or publications on the theme in the last five years.
Vatican City, Dec 6, 2017 / 03:37 am (CNA/EWTN News).- With debate on the status of Jerusalem heating up in the wake of U.S. President Donald Trump’s controversial decision to recognize the city as the capital of Israel, Pope Francis has urged international leaders to proceed with prudence and respect for current U.N. resolutions.
“My thought now goes to Jerusalem. In this regard, I cannot ignore my deep concern for the situation that has been created in recent days,” the Pope said Dec. 6.
He issued a “heartfelt appeal” to the international community to ensure that “everyone is committed to respecting the status quo of the city, in accordance with the relevant Resolutions of the United Nations.”
The position of the U.N. on the Jerusalem issue is that East Jerusalem is occupied Palestinian territory, and that the city should eventually become the capital of the two states of Israel and Palestine.
Pope Francis spoke to pilgrims in the Vatican’s Paul VI Hall during his weekly general audience, during which he recounted the phases of his recent Nov. 27-Dec. 2 trip to Burma, also called Myanmar, and Bangladesh.
His appeal for Jerusalem comes shortly after news came out that U.S. President Donald Trump would be recognizing Jerusalem as the capital of Israel – a widely controversial decision that has provoked a mixed reaction from the international community.
As part of the plan, the Trump administration is expected to eventually move the U.S. embassy from Tel Aviv to Jerusalem, and while Israel welcomes the changes, both Palestinians and Arab leaders have voiced concern that the move could jeopardize the peace process in the Middle East, according to BBC.
Israel has traditionally always recognized Jerusalem as Israel’s capital, however, Palestinians claim that the eastern portion of the city is the capital of the future Palestinian state. In recognizing Jerusalem as Israel’s capital, the U.S. is the first country to do so since the state was established in 1948.
Debate on the issue is in many ways the crux of the conflict between Israel and Palestine, which is backed by Arab leaders, including Saudi Arabia, and the wider Islamic world.
According to the 1993 Israel-Palestinian peace accords, the final status of Jerusalem will be discussed in the late stages of the talks. Israeli sovereignty over Jerusalem has never been recognized by the international community, and all countries have embassies in Tel Aviv.
Recognizing Jerusalem as Israel’s capital, then, is likely to increase tension on the issue, particularly in regards to the 200,000-some settlements Israel has built in East Jerusalem, which are considered illegal under international law, though Israel disputes this stance.
In his general audience, Pope Francis noted how Jerusalem is a “unique city” that is considered holy for Jews, Christians and Muslims. Because of this, he said the city has “a special vocation for peace.”
“I ask the Lord that this identity be preserved and reinforced for the benefit of the Holy Land, the Middle East and the entire world, and that wisdom and prudence prevail to avoid adding new elements of tension in a global panorama already convulsed and marked by so many cruel conflicts,” he said.
On his trip to Burma and Bangladesh, Francis said it was “a great gift from God,” and thanked the civil authorities and bishops of each country for their welcome and for everything they did to prepare for the trip.
He noted how his Nov. 27-30 visit to Burma marked the first time a Pope has ever traveled to the country, which took place just months after the Holy See established full diplomatic relations with the nation in May.
“I wanted, also in this case, to express the closeness of Christ and of the Church to a people that has suffered due to conflict and repression, and which now is slowly walking toward a new condition of freedom and peace,” he said.
Burma, a majority Buddhist country where minorities, including Christians, often face stigma and discrimination, is still working to transition to a democratic government after more than 50 years of military rule, while also facing harsh criticism from the international community over what the United Nations has called a “textbook case of ethnic cleansing” of Rohingya Muslims from the country’s Rakhine State.
In this context, Christians there are the “leaven of God,” he said, and called the Church in Burma a “living and fervent” community that he had the joy of meeting and affirming in faith and communion.
Similarly, he said his Nov. 30-Dec. 2 visit to Bangladesh was equally important, and focused largely on the need for “respect and dialogue” between Christianity and Islam, as the country is a majority Muslim nation with a small Catholic community.
Religious freedom was a major theme, and was reflected in each of his meetings, he said, and underlined the importance of “openness of the heart as the basis for the culture of encounter, harmony and peace.”
Vatican City, Dec 5, 2017 / 05:19 pm (CNA).- Despite the recent inclusion of Pope Francis’ 2016 letter to the Buenos Aires bishops on Amoris laetitia in the Holy See’s official text of record, neither the Church’s discipline nor its doctrine have changed.
The move is the latest in the debate over the admission of the divorced-and-remarried to Communion. The Second Vatican Council, St. John Paul II, and Benedict XVI – as well as the Congregation for the Doctrine of the Faith and the Pontifical Council for Legislative Texts under them – all firmly opposed proposals to admit to eucharistic communion the divorced-and-remarried who do not observe continence.
The debate has received renewed impetus under Pope Francis. His 2016 apostolic exhortation on love in the family, Amoris laetitia, has been met with varied reception and interpretation within the Church. Its eighth chapter, entitled “Accompanying, Discerning, and Integrating Weakness,” deals with, among other things, the pastoral care of the divorced-and-remarried, those who may not be admitted to Communion unless they have committed to living in continence, eschewing the acts proper to married couples.
Yet, for many Church leaders and theologians, ambiguous language in that chapter has led to uncertainties about this practice, and about the nature and status of the apostolic exhortation itself. Some have maintained that it is incompatible with Church teaching, and others that it has not changed the Church’s discipline. Still others read Amoris laetitia as opening the way to a new pastoral practice, or even as a development in continuity with St. John Paul II.
Some Church leaders have noted that Amoris laetitia has led to the disorientation and great confusion of many of the faithful, and at least one respected theologian has argued that Francis’ pontificate has fostered confusion, diminished the importance of doctrine in the Church’s life, and cause faithful Catholics to lose confidence in the papacy.
Pope Francis has been understood to encourage those who interpret Amoris laetitia as opening the way to a new pastoral practice – as he seemed to do in a letter to the bishops of the Buenos Aires region, which is the subject of the latest furor.
His letter approves those bishops’ pastoral response to the divorced-and-remarried, based on Amoris laetitia. The response had said that ministry to the divorced-and-remarried must never create confusion about Church teaching and the indissolubility of marriage, but may also allow access to the sacraments under specific limits. These might include specific situations when a penitent in an irregular union is under attenuated culpability, as when leaving such a union could cause harm to his children, although the circumstances envisioned are not precisely delineated, which, some theologians say, has contributed to the confusion.
The Pope’s Sept. 5, 2016 letter addressed to Bishop Sergio Alfredo Fenoy of San Miguel said, “The text is very good and makes fully explicit the meaning of the eighth chapter of ‘Amoris Laetitia’. There are no other interpretations. And I am sure it will do a lot of good. May the Lord reward you for this effort of pastoral charity.”
It was reported this weekend that Pope Francis’ letter, as well as the pastoral response of the Buenos Aires bishops, were promulgated in the October 2016 issue of the Acta Apostolicae Sedis, a Vatican publication in which official documents of the Pope and the Roman Curia are published, and through which universal ecclesiastical laws are promulgated.
Dr. Edward Peters, a professor of canon law at Sacred Heart Major Seminary in Detroit, wrote Dec. 4 that the Buenos Aires document contains assertions “running the gamut from obviously true, through true-but-oddly-or-incompletely phrased, to a few that, while capable of being understood in an orthodox sense, are formulated in ways that lend themselves to heterodox understandings.”
He noted that what prevents the admission of the divorced-and-remarried to eucharistic communion is canon 915 “and the universal, unanimous interpretation which that legislative text, rooted as it is in divine law, has always received.” The canon states that those “obstinately persevering in manifest grave sin are not to be admitted to holy communion.”
In an August 2017 post anticipating the possible publication in AAS of the Buenos Aires letter or the Pope’s commendation of it, Peters had written that “many, nay most, papal documents appearing in the Acta carry no canonical or disciplinary force.”
He wrote that “Unless canon 915 itself is directly revoked, gutted, or neutered, it binds ministers of holy Communion to withhold that most august sacrament from, among others, divorced-and-remarried Catholics except where such couples live as brother-sister and without scandal to the community.”
“Nothing I have seen to date, including the appearance of the pope’s and Argentine bishops’ letters in the Acta Apostolicae Sedis, makes me think that Canon 915 has suffered such a fate.”
He added: “Neither the pope’s letter to the Argentines, nor the Argentine bishops’ document, nor even Amoris laetitia so much as mentions Canon 915, let alone do these documents abrogate, obrogate, or authentically interpret this norm out of the Code of Canon Law.”
While the Pope’s letter and the Buenos Aires bishops’ pastoral response do contain ambiguous “disciplinary assertions”, they are insufficient “to revoke, modify, or otherwise obviate” canon 915, Peters wrote.
Aside from the canonical problems with the admission of the divorced-and-remarried to eucharistic communion is the question of what it means that the Buenos Aires document and the Pope’s letter in support of it are intended to be a part of the Church’s Magisterium.
A rescript from Cardinal Pietro Parolin, Vatican Secretary of State, in the AAS notes that their promulgation was intended “as authentic Magisterium.”
The Magisterium is a part of teaching office of bishops, by which they are charged with interpreting and preserving the deposit of faith. In its 1990 declaration Donum veritatis, the Congregation for the Doctrine of the Faith noted that the Magisterium “has the task of discerning, by means of judgments normative for the consciences of believers, those acts which in themselves conform to the demands of faith and foster their expression in life and those which, on the contrary, because intrinsically evil, are incompatible with such demands.”
Catholics are bound to assent to divinely revealed teachings with faith; to firmly embrace and retain those things which are required to safeguard reverently and to expound faithfully the deposit of faith; and to give religious submission of intellect and will to doctrines on faith or morals given through the authentic Magisterium.
The critical question regarding Amoris laetitia is what, precisely, it teaches with regard to faith and morals, and what it doesn’t, or even, can’t, teach. On the latter question, especially, the Church’s existent doctrine is helpful.
Even while some bishops, such as those of the Buenos Aires region and those of Malta, have interpreted the apostolic exhortation as allowing a new pastoral practice, many others have maintained that it changes nothing of doctrine or discipline.
For example, while prefect of the Congregation for the Doctrine of the Faith, Cardinal Gerhard Müller said that Amoris laetitia has not eliminated Church discipline on marriage, nor has it has permitted in some cases the divorced-and-remarried “to receive the Eucharist without the need to change their way of life.”
“This is a matter of a consolidated magisterial teaching, supported by scripture and founded on a doctrinal reason: the salvific harmony of the sacrament, the heart of the ‘culture of the bond’ that the Church lives.”
The prefect of the CDF said that if Pope Francis’ exhortation “had wanted to eliminate such a deeply rooted and significant discipline, it would have said so clearly and presented supporting reasons.”
“There is however no affirmation in this sense; nor does the Pope bring into question, at any time, the arguments presented by his predecessors, which are not based on the subjective culpability of our brothers, but rather on their visible, objective way of life, contrary to the words of Christ,” Cardinal Müller stated.
It has been the constant teaching of the Church that marriage is indissoluble, that people not married to each other may not legitimately engage in acts of sexual intimacy, that the Eucharist may not be received by those conscious of grave sin, and that absolution requires the purpose of amending one’s life, even with a diminished or limited capacity to exercise the will.
And the Catechism of the Catholic Church teaches that “If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God’s law. Consequently, they cannot receive Eucharistic communion as long as this situation persists … Reconciliation through the sacrament of Penance can be granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and who are committed to living in complete continence.”
St. John Paul II promulgated the Catechism in 1992 by the apostolic constitution Fidei depositum, in which he wrote that it “is a statement of the Church’s faith and of Catholic doctrine, attested to or illumined by Sacred Scripture, Apostolic Tradition and the Church’s Magisterium. I declare it to be a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith.”
“The approval and publication of the Catechism of the Catholic Church represents a service which the Successor of Peter wishes to offer to the Holy Catholic Church … of supporting and confirming the faith of all the Lord Jesus’ disciples, as well as of strengthening the bonds of unity in the same apostolic faith. Therefore, I ask the Church’s Pastors and the Christian faithful to receive this catechism in a spirit of communion and to use it assiduously in fulfilling their mission of proclaiming the faith and calling people to the Gospel life. This catechism is given to them that it may be a sure and authentic reference text for teaching Catholic doctrine.”
Critical to understanding the character of the Church’s teaching on these issues is a declaration the Pontifical Council for Legislative Texts wrote in 2000 that canon 915’s prohibition on admitting to Holy Communion those who obstinately persist in manifest grave sin is applicable to the divorced-and-remarried.
“Any interpretation of can. 915 that would set itself against the canon’s substantial content, as declared uninterruptedly by the Magisterium and by the discipline of the Church throughout the centuries, is clearly misleading,” it said.
This prohibition, the pontifical council continued, is “by its nature derived from divine law and transcends the domain of positive ecclesiastical laws: the latter cannot introduce legislative changes which would oppose the doctrine of the Church.”
This declaration defines a kind of a limit on how the Magisterium can develop; by invoking divine law, the council says that no pastoral approach can transgress the norms of Sacred Scripture and Sacred Tradition. While considering questions of subjective culpability do not exceed those norms, the council’s directive explains that the Church can not, and will not, redefine the deposit of faith.
The deposit of faith has not been changed, and nor has canon law. Despite a great deal of anxiety and media attention, truth remains unchanged, and unchanging.
While some find the Pope’s writing to be ambiguous, truth is not. Amoris laetitia must be interpreted in a way that does not contravene truth.
Even when such an interpretation is not readily apparent.
Vatican City, Dec 5, 2017 / 04:13 am (CNA/EWTN News).- On Tuesday the Vatican announced Pope Francis’ appointment of Bishop Barry C. Knestout, until now one of three auxiliary bishops for the Archdiocese of Washington, as the next bishop of the Diocese of Richmond.
He fills the vacancy left by Bishop Francis Xavier DiLorenzo, who died Aug. 17.
In a statement made at the time of the announcement, the Archbishop of Washington, Cardinal Donald Wuerl, said that the appointment “is good news and reason for us to rejoice with the Diocese of Richmond.”
During Knestout’s time serving the Archdiocese of Washington, “he has demonstrated his pastoral skills, his commitment to the Church and her teaching, and his devoted service to those entrusted to his care,” Wuerl said.
He has served the Archdiocese of Washington in a number of capacities, most notably as a pastor, auxiliary bishop, vicar general and moderator of the curia, Wuerl continued, voicing his gratitude to have worked in ministry alongside Knestout.
He also pointed out his influence in helping to organize the archdiocese’s first synod, his hand in working to revitalize the local Catholic educational system, and his help in opening the new Saint John Paul II Seminary.
“With great appreciation we thank Bishop Knestout as he takes on his new responsibilities and we ask God’s blessings on him.”
Knestout, 55, was born June 11, 1962, in Maryland. He studied architecture at the University of Maryland before entering Mount St. Mary’s Seminary in Emmitsburg in 1985. He was ordained a priest for the Archdiocese of Washington in June 1989.
He served at two parishes as parochial vicar before serving as priest-secretary to Cardinal James A. Hickey from 1994 until the cardinal’s death in 2004. He also served as priest-secretary to Cardinal Theodore E. McCarrick in 2001 and from 2003-2004.
In 1999 he was given the title of monsignor by Pope John Paul II.
He was executive director of the archdiocese’s Office of Youth Ministry from 2001-2003 and served as pastor of St. John Evangelist Parish in Silver Spring in 2004.
Cardinal Wuerl appointed him secretary for pastoral ministry and social concerns in Oct. 2006, then in April 2007, he was made moderator of the curia and vicar for administration, a role in which he helps Wuerl to manage and oversee administrative affairs.
He is also a Fourth Degree member of the Knights of Colombus, a member of the Order of Malta and of the Equestrian Order of the Holy Sepulcher of Jerusalem.
In 2008, he was appointed auxiliary bishop of Washington and titular bishop of Leavenworth by Benedict XVI. His ordination as bishop took place on Dec. 29, 2008.