The tomb of Blessed Carlo Acutis in the Sanctuary of the Spoliation, part of Assisi’s Church of St. Mary Major. / Diocese of Assisi-Nocera Umbra-Gualdo Tadino.
Rome Newsroom, Jul 15, 2021 / 12:00 pm (CNA).
During the beatification of Blessed Carlo Acutis, visitors to Assisi were able to see the Italian teen on the way to sainthood dressed in tennis shoes and jeans through a viewing glass on his tomb.
The Assisi diocese announced July 15 that the reopening of this part of the tomb allowing pilgrims to view the young Blessed had been postponed, with a promise that it would reopen permanently in the future.
Carlo Acutis’ tomb is opened for public veneration in Assisi, Italy, Oct. 1, 2020. Photo courtesy of Assisi diocese.
“This reopening, already announced last year, is planned, and will be implemented as soon as possible, so that the visibility of the body of the Blessed will be made permanent,” the statement from the Diocese of Assisi-Nocera Umbra-Gualdo Tadino said, citing the COVID-19 pandemic as the reason for the postponement.
While unable to view his body, visitors can still pray at the closed tomb and venerate the first millennial to be beatified.
Devoted pilgrims have continued to come to the tomb, located in the Sanctuary of the Spoliation, part of Assisi’s Church of St. Mary Major, bringing their prayer intentions with them.
The diocese of Assisi said that the number of daily prayer requests it receives online, over the phone, and in a box located next to Carlo’s tomb had increased in recent months.
“I would like to receive a relic of the sweet Carlo to use for my daughter Silvia for a health problem and to be able to have a child. She is the same age as Carlo. If you can say a prayer for her in front of the tomb of the Blessed. Thank you so much,” said one message sent to the diocese.
“Good morning. I had a mammogram this morning. While waiting for the outcome, I ask you to pray for me as well. A sincere hug. Thank you, Carlo Acutis,” another person wrote.
Bl. Carlo Acutis / carloacutis.com
Blessed Carlo Acutis was a young Catholic from Italy with a passionate devotion to the Real Presence of Jesus in the Eucharist and an aptitude for computer programming.
From the ages of 12 to 14, he designed a website cataloging Eucharistic miracles that have occurred around the world, which he launched in 2005. He died of leukemia a year later at the age of 15, offering his suffering for the pope and for the Church.
Acutis, who was born on May 3, 1991, was beatified in October 2020. The live stream of his beatification Mass in Assisi went viral, with hundreds of thousands of people watching online.
Bishop Domenico Sorrentino of Assisi had said in a video posted online on July 8 that he was hoping that the tomb would open for public viewing on the vigil of the Feast of the Assumption, August 14.
“Carlo was in love with heaven and the Eucharist. He loved to say that ‘the Eucharist is my highway to heaven,’” Sorrentino said, adding that the Assumption was the feast of heaven “par excellence.”
But the latest statement from the diocese clarifies that “circumstances related to the course of the pandemic in Italy and in the world, however, suggested to the bishop … to wait for a more convenient period.”
The bishop explained in the video interview that he felt he had to cover the glass of Acutis’ tomb last October because of the number of pilgrims who are visiting during the COVID-19 pandemic.
“I had to close it immediately because of the pandemic,” Sorrentino said.
“I opened it on Oct. 1, and 40,000 people came to the city in 20 days, and as it was the time of the pandemic, I was a bit scared,” he added.
The bishop said it was his hope that when more international pilgrims eventually returned to Assisi, they would be able to venerate two young men who were great examples of holiness — “one from eight centuries ago and the other from the beginning of the millennium.”
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Archbishop Luc Terlinden attends a hearing session of the special commission investigating abuse in Church and other situations of power at the Flemish Parliament on Jan. 26, 2024, in Brussels. / Credit: ERIC LALMAND/Belga/AFP via Getty Images
Members of the Sts’ailes First Nation at Holy Rosary Cathedral last year for the first Mass to integrate a First Nation language. A Cardus report presents the voices of Indigenous Canadians speaking about their faith and distinguishing it from the traditional spirituality they’re often associated with. / Photo courtesy Nicholas Elbers, 2022
Vancouver, Canada, May 17, 2023 / 14:15 pm (CNA).
A groundbreaking report published by the Ottawa-based Cardus Institute has given voice to Indigenous Canadians who are frustrated by secular society’s unawareness of — or unwillingness to accept — the fact that almost half of them are Christian.
“I find that insulting to Indigenous people’s intelligence and freedom,” Catholic priest Father Cristino Bouvette said of the prejudice he regularly encounters.
Bouvette, who has mixed Cree-Métis and Italian heritage and now serves as vicar for vocations and Young Adults in the Diocese of Calgary, was one of 12 individuals interviewed by Cardus for the report “Indigenous Voices of Faith.”
Father Deacon Andrew Bennett, left, leads a post-production discussion by Indigenous Voices of Faith participants. Photo courtesy of Cardus
Prejudice against Indigenous Christians has become so strong, even inside some Indigenous communities, “that Indigenous Christians in this country right now are living in the time of new martyrdom,” Bouvette said.
Although that martyrdom may not cost them their lives, “they are ostracized and humiliated sometimes within their own communities if they openly express their Christian or Catholic faith.”
Statistics Canada reported last year that the 2021 census found that 850,000, or 47%, of Canada’s 1.8-million Indigenous people identify as Christian and that more than a quarter of the total report they are Catholic. Only 73,000, or 4%, of Indigenous people said they adhere to traditional Indigenous spiritual beliefs.
In a new report, Cardus wants to “amplify the voices of Indigenous Canadians speaking for themselves about their religious commitments, which sometimes clash with the typical public presentation of Indigenous spirituality.” Photo courtesy of Cardus
Ukrainian Catholic Deacon Andrew Bennett, program director for Cardus Faith Communities, conducted the interviews for the think tank last fall. He published his report in March at a time when Canadian mainstream media and many political leaders continued to stir division and prejudice through misleading commentary about abandoned cemeteries at Indian Residential Schools.
The purpose of the report, he writes, “is to affirm and to shed light on the religious freedom of Indigenous peoples to hold the beliefs and engage in the practices that they choose and to contextualize their faith within their own cultures.”
Too often, however, “the public narrative implies, or boldly declares, that there’s a fundamental incompatibility between Indigenous Canadians and Christianity or other faiths,” Bennett said. “[M]any Indigenous Canadians strongly disagree with those narratives.”
Father Bouvette is clearly one of those.
“We did not have Christian faith imposed upon us because of [my Indigenous grandmother’s] time in the residential school or her father’s time in the trade school that he was sent to,” Bouvette said. “No, it was because our family freely chose to receive the saving message of Jesus Christ and lived it and had continued to pass it down.”
Bouvette said his “grandmother was not tricked into becoming something that she didn’t want to be, and then tricked into staying that way for 99 years and 11 months of her life. She was a Christian from the day of her birth, and she remained a Christian until the day of her death. And so that was not by the consequence of some imposition.”
Nevertheless, Canadians continue to labor under a prejudice holding the opposite view. “I do believe that probably the majority of Canadians at this time, out of some mistaken notion of guilt for whatever their cultural or ethnic background is, think they are somehow responsible for Indigenous people having had something thrust upon them that they didn’t want,” Bouvette said.
“We did not have Christian faith imposed upon us,” Father Cristino Bouvette says in a Cardus report on Indigenous faith. Photo courtesy of Cardus
“But I would say, give us a little more credit than that and assume that if there is an Indigenous person who continues to persevere in the Christian faith it is because they want to, because they understand why they have chosen to in the first place, and they remain committed to it. We should be respectful of that.”
The executive director of the Catholic Civil Rights League, Christian Elia, agrees and says society should grant Indigenous Catholics the respect and personal agency that is due all Canadians.
“Firstly, I am not an Indigenous person, so I cannot speak for our Indigenous brothers and sisters, but neither can non-Indigenous secularists who choose to ignore that Indigenous people in Canada continue to self-identify as Christian, the majority of these Catholic,” Elia said in an interview with The B.C. Catholic.
He said his organization has heard from many Indigenous Catholics who are “growing weary of the ongoing assumption that somehow they have been coerced into the faith, that it is inconceivable that they wish to be Catholic. This condescending attitude must stop.”
Deacon Rennie Nahanee, who serves at St. Paul’s Indian Church in North Vancouver, was another of the 12 whom Bennett interviewed. A cradle Catholic and member of the Squamish First Nation, Deacon Nahanee said there is nothing incompatible with being both an authentic Indigenous person and a Catholic.
“I’m pretty sure we had a belief in the Creator even before the missionaries came to British Columbia,” he said. “And our feelings, our thoughts about creation, the way that we lived and carried out our everyday lives, and the way that we helped to preserve the land and the animals that we used for food, our spirituality and our culture, were similar to the spirituality of the Catholic Church.”
“I believe that’s why our people accepted it. I don’t think anybody can separate themselves from God, even though they say so.”
Interviewed later by The B.C. Catholic, Nahanee said he is not bothered by the sort of prejudice outlined by Bouvette. “People are going to say or do what they want,” he said.
Voices of Indigenous Christianity
Bennett, program director of Cardus Faith Communities, interviewed 12 Indigenous Canadians, most of them Christian, about their religious commitments, “which often clash with the typical public presentation of Indigenous spirituality.” Here is a selection of some of their comments:
Tal James of the Penelakut First Nation in Nanaimo spoke about the relationship between Indigenous culture and his Christian faith:
Tal James and wife Christina. Photo courtesy of Project 620 – James Ministry
“I think … that our [Indigenous] cultures were complete, and in Jesus they’re more complete. I think that’s a big thing and a big step for a lot of us. You’re going to have a lot of non-Indigenous people look at you and question your actions based on your Aboriginal heritage. Don’t take that to heart. They’re the ignorant ones who don’t want you to flourish. Those of you who are Christians, First Nations Christians, you come to the table with the same gifting that non-Aboriginal people have. For them to say, ‘We want to make room for you at the table,’ correct them. You are already at the table, and encourage them to step back and allow your gifts to flourish. Because it’s one in the same spirit.”
Rose-Alma McDonald, a Mohawk from Akwesasne, which borders New York, Ontario, and Quebec, talked about re-embracing her Catholic faith:
Rose-Alma McDonald. Photo courtesy of Cardus
“I surprised everybody, including myself, in terms of embracing Catholicism after 20 years away. So I’ve had a few epiphanies in the sense that this is why my mother made me do so much in the church growing up. When I’m working, volunteering, and doing stuff in the church, I remember that. I keep remembering I’m Catholic and I’m still Catholic. I will stay Catholic because of the way I was raised.”
Jeff Decontie, a Mohawk from the Algonquin First Nations who lives in Ottawa, talked about being a person of faith in a secular world:
Jeff Decontie. Photo courtesy of Cardus
“Secular worldviews can sort of eat up everything around them and accept a whole wide range of beliefs at the same time. For example, you have the prevailing scientific thinking alongside New Age believers, and people in society just accept this, saying, ‘Oh, whatever it is you believe in, all religions lead to the same thing.’ No one questions it. How can these contradictions coexist? … Then we ask an [Indigenous] elder to lead prayer? Any other religion would be a no-no, but you can ask for an elder who’s going to pray a generic prayer to some generic Creator, and it’s not going to ruffle any feathers. I think that’s the danger of secular thought creeping into Canada: It goes unnoticed, it’s perceived as neutral, but at the same time it’s welcoming a whole wide range of beliefs. And it doesn’t just influence Indigenous thought. It’s influencing Christianity.”
Rosella Kinoshameg, a member of the Wikwemikong Reserve on Manitoulin Island in Ontario, spoke about being Indigenous and Catholic:
Rosella Kinoshameg. Photo courtesy of the Catholic Register
“Well, I can’t change being Indigenous. That’s something that is me. I can’t change that. But to believe in the things that I was taught, the traditional things, the way of life and the meanings of these things, and then in a church, well, those things help one another and they make me feel stronger.”
This article was originally published May 10, 2023, in The B.C. Catholic, a weekly publication serving the Catholic community in British Columbia, Canada, and is reprinted here on CNA with permission.
The official rosary for the 2024 National Eucharistic Congress. / Credit: Ghirelli
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