No Picture
News Briefs

Accused nuncio to France resigns post

December 17, 2019 CNA Daily News 1

Vatican City, Dec 17, 2019 / 05:27 am (CNA).- Pope Francis Tuesday accepted Archbishop Luigi Ventura’s resignation as apostolic nuncio to France. Ventura was accused of sexual assault earlier this year.

The Vatican revoked Ventura’s diplomatic immunity in July, paving the way for a possible trial.

Ventura turned 75 on Dec. 9, the mandatory age at which bishops submit their resignation to the pope. The pope then accepts the resignation at his discretion.

French news agency I.Media reported at the end of September that Ventura had returned to Rome and was living in a residence for elderly priests near St. Peter’s Square.

He is accused of having inappropriately touched a young male staffer of Paris City Hall during a Jan. 17 reception for the New Year address of Paris mayor Anne Hidalgo. That accusation was under investigation by Parisian authorities but has not yet gone to trial.

After the initial allegation was made against in Ventura in March, he faced a second accusation of sexual misconduct against an adult male relating to his time in Canada in 2008.

Christian Vachon, who was 32 at the time of the alleged incident, claims Ventura touched his buttocks at least twice during a banquet held at the Basilica of Sainte-Anne-de-Beaupré, near Quebec.

Ventura served as nuncio to France from 2009.

He was ordained a priest of the Diocese of Brescia in 1969. He entered the diplomatic service of the Holy See in 1978 and has served in Brazil, Bolivia, and the United Kingdom. From 1984 to 1995 he worked at the Secretariat of State’s Section for Relations with States.

After his episcopal consecration in 1995, Ventura served as nuncio to Ivory Coast, Burkina Faso, Niger, Chile, and Canada, before his transfer to France.

 

[…]

No Picture
News Briefs

Catholic dating gets a makeover

December 17, 2019 CNA Daily News 3

Washington D.C., Dec 17, 2019 / 03:06 am (CNA).- It all started with a Twitter rant.

A single Catholic in D.C. (CNA’s Christine Rousselle, to be exact) sounded off in personal disappointment about a speed dating event that she was attending at a local parish.

Per the norm for many things related to Catholic dating, throngs of women quickly signed up, while the event struggled to capture the interest of men, despite the $10 price that included drinks and appetizers.

The tweet spread throughout so-called Catholic Twitter and beyond, and hundreds chimed in.

“What’s wrong with these men? $10 drinks and apps and talking to women and they still won’t show up?” one commenter said. “Seems like a silly event,” said another.

The conversation sparked by the tweet captured more than just one woman’s frustration with a one-time event. Single Catholics bemoaned the many difficulties of modern dating – finding someone with the same beliefs, limited options of single Catholics who live in certain areas, the uneven ratio of Catholic women to men, those who seem forever to be discerning and never committing, and so on.

Catholic-specific online dating options have also, until recently, been quite limited. One or two sites with dial-up era technology, no apps, and high prices remained the only options for years for single Catholics hoping to meet new people, but wanting to avoid the “Netflix and Chill” culture associated with certain secular dating apps.

Times are tough in the Catholic dating world, but there are people who are paying attention – and trying to change the game.

Meet the #CatholicYenta

Emily Zanotti, a married mother of 5-month-old twins and editor for the Daily Wire, is one such person paying attention to the woes of her single sisters and brothers in Christ.

In her personal life, she already boasts several successful matches she’s arranged between friends resulting in multiple marriages and, so far, five babies. She once paid a friend $5 to ask out someone she suggested – they are married now.

“I find matchmaking to be really fun and it’s something that I’ve done for friends and acquaintances for quite a long time,” Zanotti told CNA.

When she saw the speed dating conversation on Twitter, Zanotti somewhat off-handedly offered her matchmaking skills to anyone on Catholic Twitter who wanted to be set up. She asked interested parties to respond to her Tweet or send her a message with some contact information and personal information that she could use to follow up with them and find them a match.

The response, she said, was “overwhelming.”

“By the end of about three days – and this is to some extent thanks to help from the Jennifer Fulwiler Show on Sirius, which I went on after this exploded on Twitter – we had a thousand people sign up for this #CatholicYenta matchmaking service,” Zanotti said.

A yenta is a colloquial term for a Jewish matchmaker (it was popularized by the musical Fiddler on the Roof – the real Yiddish term for matchmaker is ‘shadchanit’). The name #CatholicYenta originally started off as a joke between Zanotti and one of her Jewish friends, who tagged her as the #CatholicYenta when she found out what Zanotti was doing.

“So I was like, you know what? No one owns that domain. Let’s go,” Zanotti said.

Now an official website, Catholics can sign up for the Yenta’s matchmaking services by answering 19 questions, including a question about liturgical preferences, questions about work and pace of life, and questions about family, hobbies and interests.

There’s no algorithm-generated matches here. Zanotti is combing through each one, following up with phone calls with each applicant, and doing what she does best – personally introducing couples whom she thinks would make a good match. She said most of this will be done through email. She’ll even help coordinate the first meet-and-greet for the couple, if necessary.

For good matches, Zanotti said she pays attention to personality traits and senses of humor the most, she said, as well as if they have similar tastes in blogs or podcasts or other media.

“I find that sense of humor is a really, really good way of telling which people go together,” Zanotti said. “If they laugh at the same jokes, if they read some of the same people, I get the sense that they’re ready to be matched together.”

She’s also relying on prayer and the Holy Spirit to help inspire her.

Zanotti said she’s trying to keep the matches confined to relatively the same geographical area, although she is doing some long-distance matching for those who indicated that they would be open to it.

When asked if the gender ratios of her applicants were as skewed as the D.C. speed dating event that sparked all of this, Zanotti said it was actually nearly “an even split” of men and women.

“There’s a lot of men who are very quiet about this. It’s not something that I think they tweet about or say or maybe even tell friends,” she said.

“I think a lot of this has to do with the way dating is right now,” she added. “There’s a lot of emphasis on app dating and hookup culture and so much of it is impersonal. And I think people just responded to the idea that they want a human connection…they want to meet people using that special human touch.”

Zanotti met her husband the old-fashioned way, in person at Ave Maria law school.

“My husband asked me out on MySpace, so that’s how long I’ve been out of the dating pool,” she said.

A lot has changed about dating culture since then. Zanotti said she hopes #CatholicYenta is helping to fill in the gaps where modern dating culture is lacking for Catholics.

Drops in the number of people of faith have alone narrowed people’s options, she said. Catholics are often found in small enclaves throughout the country, and if one doesn’t find a match within one’s limited enclave, it can be really difficult to meet other Catholics.

“I think people who are serious about their faith and serious about values are not particularly served by the options that are out there,” she said. “It is really difficult for Catholics and people of faith to find people who share their values in this dating pool.”

Zanotti has plans for #CatholicYenta’s expansion beyond the questionnaire, she said. She is launching a new, updated website soon, and hopes to expand the site’s services to include dating coaching, prayer groups, counseling options for married couples, and a network of people who are married or religious who want to help single people find each other.

She encouraged Catholics to pray more for their single friends who want to be married.

“To have people praying for Catholic marriages, praying for matches for the people who participate in this…the more prayer we can have, the better,” she said. “In order for Catholicism to grow and flourish, you have to have serious Catholics getting married and having children, and we need to pray for that.”

Catholic Chemistry: An updated look for Catholic online dating

While #CatholicYenta was created specifically in response to the recent Catholic tweet-storm, other initiatives have also been popping up to address the frustrations of Catholics looking for better options in the dating realm.

Chuck Gallucci is another Catholic who noticed that there was something lacking in the dating sphere for those who took their faith seriously.

While he got married in 2015, Gallucci said he had spent years prior to that on Catholic dating websites and grew frustrated with them.

“I always thought, ‘I could make something better than this. I can definitely do something better,’” recalled Gallucci, who is a web developer for Catholic Answers by trade.

“The sites felt like they were stuck in the ‘90s, they weren’t really on par with modern web design. That was a big deal,” he said. “And then there didn’t seem to be much unique about them. It’s just a database of profiles. I get that it’s hard to break out of that, it’s hard to innovate in this space, but I did think that there were some things that can be done.”

Furthermore, he said, “there are many that present themselves as a Catholic dating site but… it’s questionable, and this is so important, this is people’s vocations. And I thought it would be good to have some service that would be conducive to the vocation of married life.”

That’s why Galluci, now a married father of three, started Catholic Chemistry last year. The site has an updated feel and a simple design, and a few funny videos about disastrous dates to pique the interest of potential subscribers.

“It was born out of frustration with the available options, solidarity with my fellow single Catholics and understanding what it’s like, and just my love for web design and web development and knowing I can make something that can be useful to the Catholic community of single people,” he said.

Catholic Chemistry has many of the features of other Catholic dating websites – profiles with basic biographical information, as well as information about personality, hobbies, interests and questions about the Catholic faith.

Some new features, however, include more easily accessible and available chat features that make it easier for users to start conversations with each other.

“I think that’s one of the problems in young adult Catholic communities is a hesitation to start anything, or it’s just hard for people to start a conversation to make connections,” Gallucci said. “So I tried to come up with some features on the website that help singles to make more meaningful connections and make it easier for them to break the ice.”

One of those features is a quiz on the profile called “Which is more you?” Users are given the options between two different items, and they select which speaks to them the most. They might be religious things, like St. Francis or St. Dominic, Gallucci said, or more cultural things like soda or kombucha.

“It gives you a good feel of a more rounded picture of who this person is,” he said.

Moreover, it can be an easy and fun way to break the ice with a new connection, he said. Users can only see answers to “Which is more you” questions on profiles if they have also answered those same questions.

“And so if you’re like, ‘I’m all about kombucha’ and then they answered kombucha, that’s a starting point.”

The site then allows any user to click on the person’s response, which opens a chat window to start a conversation.

“You can say, ‘Hey, I’ve been brewing my own kombucha and I just can’t figure it out. Do you have any tips?’ Something like that,” Gallucci said. Or if there is an image on someone’s profile, a user can click on that image, and a chat will open up with the image and a space for the person’s comment.

“It’s just a way to break the ice,” Gallucci added.

Some dating apps and sites have restrictions on who can initiate conversations, or on how connections are made (i.e. women must send the first message, only two people who have mutually “liked” each other may message, etc.). Gallucci said he considered some of these, but ultimately decided to let any subscribing user be able to initiate a conversation with any other subscribing user.

“I thought that would only put more friction on starting conversations and I didn’t want to have that as a limitation,” he said.

Another unique feature is the search function, Gallucci said. Users can search for other users based on things they have mentioned in their profiles, like St. Therese or skiing. They can also search based on age, location, liturgical preferences, and so on.

“For whatever reason, I haven’t seen that on other sites.” Gallucci said. “It’s a great way to explore, to browse (profiles).”

Gallucci said he tries to make the site feel fun while also encouraging serious discernment of the vocation of marriage.

“The goal of (the site) is ultimately finding someone to marry and start a vocation with, but also not doing that in a way where it takes the fun out of it or becomes too uptight,” he said.

Soon after the launch of the site in 2018, Catholic Chemistry created an app, making them one of the first Catholic dating sites to do so. Since then, other major Catholic dating site players, like Catholic Match and Catholic Singles, have also launched apps.

“Healthy competition breeds innovation, so that’s good,” Gallucci said.

Gallucci said Catholic Chemistry is “growing exponentially, it’s growing really fast,” and he already boasts a marriage of a friend of his who met his spouse through the site and “many, many” other matches made through it.

“One of my coworkers at Catholic Answers was a beta tester for for Catholic Chemistry…and the beta testers who were single, they rolled over when the site went live. So he was on the site, and he ended up meeting his current wife. They just got married in November… I went to their wedding and it was beautiful,” Gallucci said.

Once users have found a match, they can close their accounts and complete an exit quiz about their experience on the site, Gallucci said. He also sends couples materials on discernment to help them in their relationship.

Gallucci added that the best advice he can give single Catholics hoping to marry is to put God first in their relationships.

“In today’s cultural climate, it’s obviously very difficult for a single Catholic to do dating right, to do it the way God wants them to,” he said.

“I know it’s frustrating, at times it feels like they are slim pickings, to find somebody who shares your faith, not just nominally, but who lives it. And there’s so many temptations along the way…the thing is Catholics know deep down that all their pursuits, everything driving them, even their pursuit of a future spouse is ultimately seeking God and pursuing God. If you don’t start there, you’re bound to end up in disaster.”

Reviving a college dating culture

Thomas Smith and Anna Moreland are both professors at Villanova University, an Augustinian school in Pennsylvania.

Smith and Moreland, who are friends as well as colleagues, talk frequently about their teaching experiences with one another, and started to notice several years ago that their students were excelling academically but not necessarily in other areas of adult life.

“I run the honors program at Villanova, and we started noticing several years ago that students were kind of overdeveloped in one facet of their lives, particularly academics, with a very relentless approach to professionalization and work life,” Smith said. “But they weren’t as developed in other areas of their life that are equally important, and romantic life is one of them.”

Students’ lack of knowledge on how to date became immediately apparent to Moreland about 10 years ago in her Introduction to Theology course, where she offered a dating assignment based off the one created by Professor Kerry Cronin of Boston College.

Cronin, whose assignment is now featured in a dating documentary called “The Dating Project,” came up with an assignment for her students to ask someone out on a first date. The rules: They must ask a legitimate romantic interest out on a date – and they must ask in person. The date must be no longer than 60-90 minutes. They should go out to ice cream or coffee or something without drugs or alcohol. You ask, you pay – and a first date should only cost about $10. The only physical contact should be an A-frame hug.

A friend of Cronin’s, Moreland borrowed the assignment for what she thought would be a one-time thing.

“I offered it as an optional assignment instead of their last short paper,” Moreland said. All but one of her students opted for the dating assignment.

“When I read their reflection papers, I was really thrown back on my heels. So much so, I realized, ‘Oh my gosh, I have to do this again,’” she said, and she’s been offering the dating assignment in classes and workshops ever since.

“I was hoping to talk about the Trinity and the Eucharist and in my intro theology class, I literally was not expecting to get into the nuts and bolts of how to date on a college campus. But the students responded so positively,” she said.

One thing that both Moreland and Smith said they started to notice in their students was that many of them were fed up or not interested in participating in the hook-up culture that is popular on college campuses, but they didn’t seem to know any alternative approach to dating and relationships. They found that their students were either hooking up or opting out of romantic relationships entirely – and a majority of them were opting out.

“Hooking up was really the only thing on offer, and not how to break out of that kind of paltry possibility,” Moreland’s students had complained to her.

“And it’s not just dissatisfaction with the hooking up, it’s this epidemic of loneliness that’s starting to blossom,” Smith said. A 2017 survey of roughly 48,000 college students found that 54% of males and 67% of females reported feeling “very lonely” at some point in the past year.

Moreland said she had a student remark at the end of the dating assignment that she planned to use the same strategy to make friends – to ask them to lunch in the cafeteria or to a movie.

“Students have this default of watching Netflix on their leisure time. It’s easy. It doesn’t demand anything of them. They don’t have to become vulnerable to anyone or anything,” Moreland said.  “And so they’re overworked and then they binge-watch Netflix. That’s the pattern of their day, quite frankly.”

So Moreand and Smith, along with some other professors at Villanova, teamed up to create an Honors program called “Shaping a Life,” where one-credit courses were offered to teach students about dating and romantic relationships, as well as friendships, free time, professional development, vocations, discernment and more.

When it comes to dating, Smith and Moreland said their work in these classes is a “re-norming of expectations.” They talk about intimacy not just as something physical, but as “knowing and being known, and loving and being loved,” Smith said. They talk about appropriate levels of intimacy, depending on the level of relationship or friendship.

“We’ve got this third option that we’re trying to rehabilitate called dating, and it’s not what you think it is,” Moreland said she tells her students. “It’s not casual sex, it’s casual dating. That takes a lot of work.”

Reviving a sense of true romance and dating is connected to other things that well-formed Catholic adults need, Smith added.

“The loss of a sense of romance in life is part of a larger flattening out of eros, the erotic dimension of love. That’s clearly the kind of love that’s in play when you go out on a romantic date, but it’s connected to all sorts of other phenomena in life that Catholics should be in tune with,” Smith said. “Love of beauty, love of art, music, anything that really takes you out of yourself and invites you to unite with something that you find compelling, or beautiful ideas. These all have this kind of ‘eros’ dimension to them. So we’re inviting them to think about loving a much broader way and I think a much more Catholic way.”

Smith and Moreland are currently working on compiling what they’ve learned through their Shaping a Life program into a book for college students that will serve as a guide to these many facets of adult life. Dating and romance, they said, is just one chapter.

The professors are also not alone among colleges and universities in the country who are noticing a lack of human formation in their students and are trying to address it. Smith said he knows of similar programs at multiple schools, including Valparaiso University, Baylor University, Notre Dame University, University of California at Berkeley, Yale University and the University of Pennsylvania that are addressing similar issues with their students.

“These are places around the country that are really trying to think through in a different way what this generation of students needs and trying to get college right, because in a lot of ways colleges are failing in this task of inviting students into adulthood,” Smith said.

Moreland said she has been encouraged by her students’ strong desire for something other than what the hookup culture is offering.

“We have these little successes and one of them was in my office last week,” Moreland said. A student of hers in her Shaping Adult Life class came in, excited to tell her about his first date.

“And he said to me, ‘Dr. Moreland, I did it. I did it last Friday. I saw a girl across the room, we had a connection and I thought if I’m going to do it, I’m going to do it now. So I walked up to her, I asked her out for coffee, I asked her for her number, then we went out for coffee on Monday. Then we went for dinner last night.’”

“And he just looked at me and he said, now what do I do?” Moreland said they sat down and came up with a plan for next steps together, including planning around finals week.

“It was like I was his matchmaker,” she said.

Smith said he’s encouraged that so many schools are taking notice of how colleges have failed students in preparing them for dating and other facets of adult life.

“There’s lots of people of goodwill who kind of are waking up and realizing, well, this is not getting done in ways that are really compelling for students,” he said. “The students I have now have this palpable sense that the adult world is not there for them. They really feel like the adult world is not helping them over the threshold to become fully integrated adults. That’s really a shame.”

“But I think it’s an untold story that there’s a lot of good people across the country noticing this and trying to think the problem through.”

 

[…]

No Picture
News Briefs

Short film portrays life of Venerable Augustus Tolton, former slave

December 16, 2019 CNA Daily News 0

Birmingham, Ala., Dec 16, 2019 / 08:01 pm (CNA).- EWTN will release Wednesday a short film on the early life of Venerable John Augustus Tolton – the first African American priest – whose cause for canonization progressed in June.

“ACROSS: The Father Tolton Movie” will debut 10 p.m. ET Dec. 18 on EWTN. It will showcase the boyhood story of Tolton and his journey from a Missouri slave to a freeman in Illinois.

Prior to the film, a discussion will be held by Nashville filmmaker Christopher Foley, the movie’s writer and director, and Auxiliary Bishop Joseph Perry of Chicago, the diocesan postulator for Tolton’s sainthood cause. This will take place at 8 p.m. with host Father Mitch Pacwa.

The 36-minute film is in preparation for a full-length feature, which Foley will start producing this summer. He told CNA that the movie is called ACROSS for two reasons – the cross that Tolton carried, and the obstacles he had to conquer.

“He had to go across the ocean to get ordained. He had to get across the Mississippi River to escape slavery, but he had to carry a cross his entire life because he stood out and was different,” he said.

“He accepted that and great things came out of it. He made so many converts, and he just sets such a great example for everybody through his perseverance.”

Tolton was born into slavery in Monroe County, Missouri, in 1854. During the Civil War, Tolton and his family escaped slavery.

The young Tolton entered St. Peter’s Catholic School in Quincy, Illinois, with the help of the school’s pastor, Fr. Peter McGirr. The priest went on to baptize Tolton, instruct him for his first Holy Communion, and recognize his vocation to the priesthood.

Because of his ethnicity no American seminary would accept Tolton, so he studied for the priesthood in Rome. When Father Tolton returned to the U.S. after his ordination in 1889, thousands of people lined the streets to greet him. A brass band played hymns, and black and white people processed together into the local church.

Father Tolton was the first African American to be ordained a priest. He served for three years at a parish in Quincy before moving to Chicago to start a parish for black Catholics, St. Monica’s, where he remained until his death in 1897.

Foley said the film will explore Tolton’s family dynamic and his childhood. He said Tolton’s mother and siblings were owned by the Elliot family and his father was owned by the neighboring Hagar family. Tolton’s entire family lived in a cabin between the two properties.

“Both families of the owners were Catholic and they made sure that all of their slaves were baptized, which is kind of a weird dichotomy that they could believe in slavery but at the same time understand that these are souls that need to be baptized.”

In the movie, Peter leaves the family to join the Union Army when Tolton is 10 years old. Sometime afterward, Tolton convinces his mother and siblings to flee to the north. They are then shown outrunning slave-catchers and Confederate soldiers, eventually crossing the Mississippi River to achieve their freedom.

Foley said, while the country continues to face issues of racial inequality, the film has come at the proper time. He said Tolton overcame hatred with acts of love.

“We see a lot of racial angst and discord in our country now. It was so much different back then and worse, but the solution is the same,” he told CNA. “He met hatred and discrimination with love.”

“It was interesting because he was actually one of the reasons he was kind of ousted from his hometown of Quincy. He was told to minister just to black people in Quincy, Illinois and white people started coming to his church and he was fine with that. He welcomed everyone, but that raised the ire of other people. He believed that there’s no hierarchy of races.”

He said the movie has also come at a time of great difficulty in the Church, including the clergy sex abuse scandal. Similarly, he said the story will highlight the Church’s overall good even among villainous men.

“One of our bad guys is a priest who was a racist, but that doesn’t change the goal and mission of the church as being good,” he said.

“The majority of her priests are good, holy men, like Father Tolton. We need to kind of hold up this example now in the midst of these scandals and say, ‘Hey, most priests are more like Father Tolton than the ones that are making the headlines. We need to raise up those good stories.”

Pope Francis recognized the heroic virtue of Fr. Tolton June 12, making him “venerable”.

In a recent newsletter, Bishop Perry said Tolton is a model of civil rights and overcoming racial adversity with Christian virtues.

“Father Tolton shows us Christians how to get through to the Kingdom, surviving the apparent contradictions of life with our faith, hope and love intact,” said Perry.

“The unfinished business of racial reconciliation in America is inspired by Father Tolton’s sense of openness to walk amidst and serve both black and white at a time, post Civil War-Reconstruction, socially not yet ripe for interaction between the races. He was ahead of his time in leading both black and white under the roof of his Church while being resented for it by pockets of Church and society of his time.”

[…]

No Picture
News Briefs

Dutch cardinal: Priests should ‘speak clearly’ on assisted suicide

December 16, 2019 CNA Daily News 1

Vatican City, Dec 16, 2019 / 05:06 pm (CNA).- A priest must say clearly to a person opting for assisted suicide or voluntary euthanasia that he is committing a grave sin, a Dutch cardinal told CNA this week.

For the same reason, a priest cannot be present when voluntary euthanasia or assisted suicide is performed. This might imply that the priest has no problems with the decision or even that “these morally illicit acts are not such in some circumstances according to the teaching of the Church,” Cardinal Willelm Eijk, Archbishop of Utrecht and an expert on euthanasia issues, told CNA.

A medical doctor before his vocation, Eijk dedicated his doctorate dissertation in the mid-1980s to the euthanasia laws. He leads a flock located in one of the countries with the most liberal euthanasia bill in the world.

Cardinal Eijk explained to CNA that “a priest must clearly say to those who opt for assisted suicide or [voluntary] euthanasia that both of these acts violate the intrinsic value of the human life, that is a grave sin.”

The cardinal did not deny the possibility of spiritual accompaniment. Still, Eijk stressed that “the priest must not be present when euthanasia or assisted suicide are performed. This way, the presence of the priest might suggest that the priest is backing the decision or even that euthanasia or assisted suicide are not morally illicit in some circumstances.”

Cardinal Eijk made a distinction between voluntary euthanasia and assisted suicide. He said that “with the assisted suicide, it is the patient who takes the drugs the doctor intentionally prescribed to him to commit suicide. Then there is voluntary euthanasia, when the doctor himself gives the drugs to end the patient’s life after the patient’s request. However, the responsibilities of the patient and the doctor are the same in both cases.”

In detail, Cardinal Eijk says that “the patient’s responsibility is equally grave both in assisted suicide and [voluntary] euthanasia because he has made the initiative to end his life, and this is the same both if he puts an end to his life or if a doctor does it.”

Physicians are equally responsible in both cases, too, the cardinal said.

Performing euthanasia, the doctor “directly violates the value of his life, that is an intrinsic value. Helping in assisted suicide, the doctor cooperates with the patient’s will, and this means he shares the patient’s intention. For this reason, even mere cooperation is an intrinsically evil act, as grave as if the doctor personally ended the life of the patient.”

Cardinal Eijk conceded that “assisted suicide is perhaps less psychologically heavy for the doctor. However, there is not a significant moral difference between the two things”.

Cardinal Eijk also addressed the issue of an eventual funeral for people who opted for assisted suicide or euthanasia.

“If a patient asks the priest to administer him the sacraments (confession or anointing of the sick) and plans a funeral before the doctor ends his life upon his request or he commits suicide, the priest cannot do so,” Eijk said.

He added that there are three reasons for this prohibition.

The first one is that “a person can receive the sacraments only when he is in a good disposition, and this is not the case when a person wants to oppose the order of creation, violating the intrinsic value of his life.”

The second reason is that the person “who receives the sacraments puts his life in the merciful hands of God. However, who wants to personally end his life wants to take his life in his hands.”

The third reason is that “if the priest administers the sacraments or plans a funeral in these cases, the priest is guilty of a scandal, since his actions might suggest that suicide or euthanasia are permitted in certain circumstances.”

Eijk also explained that a priest can celebrate the funeral of a person who died by assisted suicide or voluntary euthanasia in only some circumstances, though suicide is always illicit.

“Since ancient times, the priests accepted to celebrate funerals of people who committed suicide or asked for euthanasia in cases of depression of any other psychiatric diseases. In these cases, because of their disease, the freedom of the people is diminished, and so ending the life cannot be considered a mortal sin,” Cardinal Eijk sais.

 He adds that the priest must “prudently judge whether he is in front of a case of diminished freedom. If so, he can celebrate the funeral.”

To combat the pro-euthanasia trend, the Church must “announce that God made the human being in his image in his totality, soul, and body. The Second Vatican Council constitution Gaudium et Spes described the human being as ‘a unity of soul and body.’ This means that the body is an essential dimension of the human being and is part of the intrinsic value of the human being. So, it is not licit to sacrifice human life to end the pain.”

The cardinal also added that palliative care is a positive response, and the Church often recommends to ask for palliative care, while “there are many Christian or religious groups that provide palliative care in specialized centers.”

Eijk also said that to combat the West’s pro-euthanasia trend, the Church “must do something against loneliness. The parishes are often welcoming communities where people has social bonds and take care the one with the other. In the hyper-individualistic contemporary society, human beings are often alone. There is a huge solitude in our Western society.”

The Church “spurs to form communities not to leave people alone. A person who lives in solitude, lacking the attention and the care from the others, is less able to bear the pain,” the cardinal said.

Eijk added that the Church “announces a Christian spirituality and a lived faith. This implies that you can also join to the suffering Christ and bear the pain with him. So, we are never alone.”

 

[…]

No Picture
News Briefs

Analysis: The Vatican’s finance scandal, and faithful stewardship

December 16, 2019 CNA Daily News 0

Vatican City, Dec 16, 2019 / 03:40 pm (CNA).- On Oct. 1, Vatican police raided the usually quiet offices of the Vatican’s Secretariat of State. They packed up documents, computers, and files, and banned employees from entering the premises. Since then, security and financial officials have resigned their positions, the Vatican has been excised from an international intelligence organization, and the details of a series of investments involving shady figures and banks, violations of canon law, and myriad holding companies and investment funds have emerged.

Still, the Vatican’s unfolding financial scandal has not yet led to action at the Vatican. To understand why, it’s important to understand something about the scandal itself.

In fact, there are a few scandals.

The first involves the Vatican Secretariat of State’s 2015 role in the purchase of a bankrupt Italian hospital. That scandal includes Vatican funds borrowed illicitly and transferred from religious orders to holding companies, obtaining a $25 million grant under false or misleading pretenses, and a scheme to “repay” a portion of the grant by “crediting” the grantees against requests for money in the future.

The second scandal involves a London real estate development into which the Vatican’s Secretariat of State invested hundreds of millions of dollars. The affair involves borrowing money from a discredited Swiss bank, concealing loans on internal balance sheets, violating the canonical status of a London parish, and giving 60 million in management fees to a man who sold the property to the Vatican through several of his own companies.

That man, Italian Rafeal Mincione, is a long-time figure in Vatican finances. He previously had a “beneficial ownership” in a company specializing in high-risk options trading, which was sanctioned and fined by the SEC in 2015.

Other figures connected to the project have been investigated for financial corruption and money laundering, and seen their companies suspended by financial officials.

The third scandal involves a fund, Centurion Global, by which the Secretariat of State has invested tens of million of dollars into Hollywood films, energy projects, and European startups. That investment, which has lost money while its managers have recouped millions in fees, involves fund managers connected to a Swiss bank that ran afoul of regulators and was shuttered – the same bank that partially financed the London deal. The fund does its business with an unlikely pair of banks: both linked to a billion-dollar Venezuelan money laundering and bribery scandal.

As those details emerged, one U.S. Church official asked CNA, “Haven’t these guys heard of Goldman Sachs or JP Morgan? Why are they doing business with these shady characters?”

The question is a fair one. The Vatican’s financial partners are unusual choices for a sovereign state.

The scandals are serious, and the issues they raise are proven, not speculated. They represent more than a bad deal: They represent hundreds of millions in lost investments, and a story of Vatican officials willing to bend or ignore rules in financial dealings. In the aggregate, they also represent a pattern that several popes have tried to address, with little success.

Still, while causing major repercussions in the international financial security community, the scandals have not seemed to lead to any serious consequences for Vatican officials.

Investigations are underway, and Pope Francis has said the Oct. 1 raid is a sign that accountability protocols are having an effect. He’s asked for patience as that work continues. There could indeed be indictments in Vatican City courts, though they’re expected only to impact low-level Church bureaucrats.

Seasoned experts say they’re skeptical about accountability for high-ranking officials, because the scandals point to serious structural and systemic problems at the Vatican. Pope Francis, at the time of his election, recognized in the Vatican’s dicasteries a culture lacking policy compliance, mission integration, internal controls, accessible information, and external accountability.

The pope set Cardinal George Pell to the task of reforming some elements of that culture, but well before Pell returned to Australia in 2017 to face abuse charges, the cardinal’s efforts had begun to seem Sisyphean. Cabinet-level officials in the Vatican created workarounds and carve-outs to avoid Pell’s oversight, one had cancelled Pell’s planned PriceWaterhouseCoopers audit of Vatican finances, and the cardinal reportedly found papal support for his efforts to be inconsistent.

Since Pell’s departure, the financial management office he oversaw has wielded ever less influence over financial affairs, and is no longer considered likely to effectively change operational practices at the Vatican.

But to many observers, those structural and systemic problems are the scandal. Officials acting unilaterally are seemingly able to borrow and invest hundreds of millions without oversight or internal checks. Spending caps and thresholds are an ordinary part of financial control, and are even established by canon law for dioceses and religious orders, but seem to be functionally non-existent at the Vatican.

Those familiar with financial administration say that the Secretary of State arranging for a loan that runs contrary to international convention, or a second-tier official in his office establishing the mechanisms of large-scale investment and development, with no controls to subject his action to review, illustrate precisely the problem. Especially, experts say, when the Vatican’s business partners seem consistently disreputable, and themselves mired in scandal.

An American financial expert speculated to CNA that anywhere but the Vatican, “people would be in prison by now.” In the world of the Vatican, that is unlikely.

While some observers seem nonplussed by the financial scandals, characterizing coverage of them as conspiratorial and “lurid,” Pope Francis himself has emphasized their significance.  Last month, the pope admitted corruption in the Vatican, called the London development issue a “scandal,” and said that officials “have done things that do not seem ‘clean.’”

The pope’s view, expressed frequently, has been that the problem of corruption, wherever it’s found, is not principally a problem of politics or economics, but of morality, and requires the will to do things differently than they’ve been done before.

The pope has also recognized what financial criminals, grifters, and regulatory agencies have already recognized: that the Vatican, absent internal controls, transparency, and accountability, and run by well-meaning figures trained in theology, not international business, is easily taken advantage of, and has, in fact, been frequently taken advantage of.

The long history of financial scandals involving the Vatican does not make for easy reading; even the Vatileaks cables, and the bond and bank scandals of the 1970 and 1980s are a sufficiently discouraging picture of the problems caused by the culture of internal fiefdoms and the lack of internal controls at the Apostolic See.

Commentators, even those without practical Vatican experience, need only review the history of recent decades to understand why Pope Francis has repeatedly called for transparency and accountability, and why there seems to be so much difficulty getting there.

The pope also seems to recognize the effect that ongoing financial scandals have on the faith of Catholics, and on the morale of those practicing Catholics already discouraged by the 2018 sexual abuse scandal.

The reformers who have tried to clean up Vatican finances have mostly resigned or been defeated. They’ve been thwarted by cultural sclerosis, but also by a cultural tolerance for financial mismanagement that enables bad decisions to become worse ones. The Church’s teaching is clear: the stewardship of ecclesiastical goods is a sacred trust; the Church’s money is not hers, but the Lord’s.

Still, the moral obligations of financial stewards seem not to deter some Vatican officials, and some, including high-level officials, have made the excuse that as long as money is serving good purposes, how it is managed hardly matters. 

The pope may yet be able to accomplish some policy changes that lead to greater financial accountability. It seems unlikely that lay Catholics will effectively call the Church to account for financial mismanagement, or effectively insist on the importance of acting with integrity with God’s resources. This means that change, regrettably, is only likely to come through European banking regulators, financial crimes investigators, and lawsuits. It will be a pity if that is the only way things move forward, but it will not be a surprise.

While the recent past has been characterized as “opaque,” the Church seems unlikely to learn about transparency, until she learns the hard way.

 

[…]

No Picture
News Briefs

Catholic homilies shortest of all denominations, study finds

December 16, 2019 CNA Daily News 2

Washington D.C., Dec 16, 2019 / 03:10 pm (CNA).- A new analysis from the Pew Research Center shows that many Catholic priests are holding to Pope Francis’ advice to keep their homilies on the shorter side, especially compared to Protestant denominations.

An analysis of nearly 50,000 sermons, given across a variety of Christian denominations during the months of April and May this year, found that the median length of a sermon was 37 minutes, but for Catholic priests, the average length was just 14 minutes. 

Pew found that historically black Protestant sermons had the longest median length of 54 minutes, while mainline Protestant sermons were an average of 25 minutes long, with evangelical churches falling in between at 39 minute per sermon.

The analysis was published on Dec. 16, and was titled “The Digital Pulpit: A Nationwide Analysis of Online Sermons.” 

While the terms “homily” and “sermon” are often used interchangeably, they are actually different in nature. A “homily” refers to an explanation or further commentary of scripture during a Mass. A sermon is usually defined as a talk on a religious or moral subject, especially one given by a religious leader during a liturgy. 

For the purposes of this study, Catholic homilies were counted as “sermons.”

Pew took data from 6,431 different church websites to create the analysis. The churches all posted all or part of their religious services online. For this research, “online sermon” was defined as “a portion of a religious service posted to a church website that contains a commentary from the pulpit but sometimes may include other parts of the service as well.”

The analysis found that while sermons at historically-black and evangelical churches typically contained roughly the same number of words, the sermons at the black churches were longer in length. The study’s authors suggested that this was due to the inclusion of “musical interludes, pauses between sentences or call and response with people in the pews.”

In analyzing the content of the sermons, Pew found that 98% of Catholic homilies included the terms “God” and “Jesus.” The only word that included in 100% of the Catholic sermons examined was “say.”

Each denomination also had words that were distinct to their particular denomination. Among Catholics, the terms “homily,” “diocese,” “Eucharist,” “paschal,” and “parishioner” appeared more often than in any other denomination. 

Words or phrases distinct to mainline sermons were key phrases like “United Methodist” and “Gospel lesson.”  Distinctly evangelical terms included “eternal hell” and “absent body.” 

Historically black churches were eight times more likely to hear the phrase “Hallelujah…Come” than any other denomination, though the liturgy, if a denomination uses one, was not examined in this analysis. With the exception of the liturgical season of Lent, the Alleluia is sung at every Catholic Mass prior to the Gospel, but this is not considered to be part of the homily or sermon. 

The relatively shorter homilies by Catholic priests in in line with the pope’s own recommendations. In February 2018, Pope Francis addressed priests and other Catholics and discussed the importance of having short, interesting homilies. 

“Whoever gives the homily must be conscious that they are not doing their own thing, they are preaching, giving voice to Jesus, preaching the World of Jesus,” he said on Feb. 7. Homilies “should be well prepared, and they must be brief!”

To drive the point home, Francis told a story, recounting how a priest had once told him that when visiting another town where the priests’ parents lived, the father had said “I’m happy, because me and my friends found a church where they do the Mass without a homily.”

“How many times have we seen people sleeping during a homily, or chatting among themselves, or outside smoking a cigarette?” he said. When people laughed at the notion, Francis responded, saying “it’s true, you all know it…it’s true!”

“Please,” he said, “be brief…no more than 10 minutes, please!”

[…]

No Picture
News Briefs

Pittsburgh diocese announces next round of parish mergers

December 16, 2019 CNA Daily News 0

Pittsburgh, Pa., Dec 16, 2019 / 01:42 pm (CNA).- The Diocese of Pittsburgh has announced that next month 26 existing parishes will be merged into eight new parishes as part of the “On Mission for the Church Alive!” strategic planning initiative.

“For more than a year, you have journeyed together on a road that is intended to unite you on the mission to bring the Good News of Jesus to your neighbors and to strengthen all of you in faith,” Bishop David Zubik of Pittsburgh wrote in a letter read at Sunday Masses at the affected parishes this weekend.

“This has not been a simple task. Jesus never promised that it would be easy to carry his message of love and mercy to others. He was clear that sacrifice would be necessary. However, you are positioning your new parish for more effective ministry by addressing financial needs, sharing resources and allowing your clergy to focus on the spiritual work for which they were ordained,” he stated.

The mergers will take place Jan. 6, 2020, and will reduce the number of parishes in the diocese from 170 to 152. The affected parishes are in Pittsburgh, elsewhere in Allegheny County, and in Washington County.

The diocese’s strategic planning initiative began in 2015 in part as a response to declining Mass attendance, the financial struggles of some parishes, and fewer priests. From 188 parishes at the beginning of the process, the diocese plans to end with 57.

The situation was exacerbated by the 2018 Pennsylvania grand jury report, which detailed sexual abuse allegations in six of Pennsylvania’s eight Latin-rite dioceses, including Pittsburgh. Earlier this year, CBS Pittsburgh reported that since the report’s release, Mass attendance had dropped 9% and offertory donations declined 11%.

According to the diocese, no buildings will be closed immediately upon the mergers, and “decisions bout which buildings the new parishes use will occur later, after consultation among the faithful of those parishes.”

The local Church added that the mergers were requested by the groupings’ administrators “after extensive consultation with parishioners,” and that the priest council and vicars general consented to the requests.

“On Mission for the Church Alive!” is “designed to help parishes mobilize their resources to prioritize mission over maintenance. Its goal is to help Catholics have a deeper relationship with Jesus and empower them to reach out to others with His love and mercy,” the dicoese stated.

Bishop Zubik noted that “southwestern Pennsylvania is radically different than it was 100, 50, 20, even 10 years ago, yet the work of the Church and our call from God to bring His love to everyone continues as strong as ever.”

Msgr. Ronald Lengwin, vicar for Church relations for the diocese, told CNA in July that ten years ago, some 187,000 people attended Mass in the diocese each Sunday. By 2018, that number had dropped to about 120,000 – a decline of more than 30%.

Brandon McGinley, a Catholic writer and editor who lives in south Pittsurgh, recently wrote in Plough Quarterly that his “was once one of the most dynamic Catholic neighborhoods in a city of Catholic neighborhoods. Its parish … was the largest parish with the largest school in the diocese. Now, although Pew hasn’t done a study on us, it would be fair to assume that ‘lapsed Catholic’ is the commonest religious identity among our neighbors.”

In 2000, the diocese had 338 parish priests in active ministry, compared with 211 in 2016 and 178 in 2018. The diocese estimates that with retirements and an average of four ordinations per year, the diocese will have 112 priests by 2025.

The abuse scandal has intensified problems that were already present for the local Church, including parishes that had been borrowing from the diocese to pay insurance premiums, creating an unstable financial situation.

Another wave of parish mergers under “On Mission for the Church Alive!” was announced in May, with five new parishes created. Five former parish churches were designated as shrines. And in 2016, four parishes in south Pittsburgh were merged into one.

The Pittsburgh diocese last went through a major restructuring during 1992-94, when the diocese shrank from 333 parishes to 218.

[…]