Fact check: Did the Vatican Library open a prayer room for Muslims?

Vatican City, Oct 25, 2020 / 06:00 am (CNA).- Pope Francis said Sunday that he will create 13 new cardinals, including Washington Archbishop Wilton Gregory, at a consistory on Nov. 28, the eve of the First Sunday of Advent.

The pope announced his inte… […]

Vatican City, Jan 29, 2018 / 06:40 am (CNA/EWTN News).- On Monday Pope Francis released a new apostolic constitution calling for a “radical” reform to the nature and curriculum of ecclesiastical universities and institutions.

“The primary need today is for the whole People of God to be ready to embark upon a new stage of Spirit-filled evangelization,” the Pope said in the document, “Vertatis Gaudium.”

This new stage of evangelization, he said, “calls for a resolute process of discernment, purification and reform. In this process, a fitting renewal of the system of ecclesiastical studies plays a strategic role.”

Signed Dec. 8, 2017, and published Jan. 29, 2018, the 87-page document is Francis’ is titled “Veritatis Gaudium,” meaning “the joy of truth.”

The document deals specifically with ecclesiastical universities and faculties, which, differing from regular Catholic universities, offer Vatican-approved degrees required to teach in seminaries or at pontifical universities.

It consists of two parts dedicated to general norms and specific norms, and also contains an appendix and norms of application. The document is meant to “update” previous norms, and abrogates any prior rules which contradict the new ones laid out by Pope Francis in Veritatis Gaudium.

The document abrogates any contrary norms established by John Paul II’s 1979 Apostolic Constitution “Sapientia Christiana,” issued after a careful study of the Second Vatican Council’s decree “Optatam Totius” on ecclesiastical studies. However, John Paul II’s 1990 Apostolic Constitution “Ex corde Ecclesiae” is not impacted , as it deals specifically with Catholic colleges and universities, rather than ecclesiastical academic entities.

Criteria

In the foreword for his new constitution, Pope Francis, who has often spoken of the importance of education, said that while offering a great contribution to the Church’s life and mission, Sapientia Christiana “urgently needs to be brought up to date.”

“While remaining fully valid in its prophetic vision and its clarity of expression, the constitution ought to include the norms and dispositions issued since its promulgation, and to take into account developments in the area of academic studies in these past decades,” he said.

“There is also a need to acknowledge the changed social-cultural context worldwide and to implement initiatives on the international level to which the Holy See has adhered.”

Francis noted that the world is currently living not only a time of change, but it is also experiencing “a true epochal shift, marked by a wide-ranging anthropological and environmental crisis,” such as natural, social and financial disasters which are swiftly reaching “a breaking point.”

This reality, he said, requires “changing the models of global development and redefining our notion of progress.” However, a great problem in doing this is the fact that “we still lack the culture necessary to confront this crisis. We lack leadership capable of striking out on new paths.”

Because of this, he said that on the cultural level as well as that of academic training and scientific study, “a radical paradigm shift” and “a bold cultural revolution” are needed which involve a worldwide network of ecclesiastical universities and faculties which are capable of promoting the Gospel and Church Tradition, but which are also “ever open to new situations and ideas.”

“Philosophy and theology permit one to acquire the convictions that structure and strengthen the intelligence and illuminate the will,” he said, but cautioned that this “is fruitful only if it is done with an open mind and on one’s knees.”

“The theologian who is satisfied with his complete and conclusive thought is mediocre,” Francis said. However, “the good theologian and philosopher has an open, that is, an incomplete, thought, always open to the maius of God and of the truth, always in development.”

Pope Francis then listed four criteria for ecclesiastical studies which he said are rooted in the Second Vatican Council’s teaching and and inspired by the changes that have taken place in the decades since.

The first of the criteria, he said, is the “contemplation and the presentation of a spiritual, intellectual and existential introduction to the heart of the kerygma, namely the ever fresh and attractive good news of the Gospel of Jesus Christ.”

Secondly, he said there is need for a “wide-ranging dialogue” which is not merely a “tactical approach,” but which is “an intrinsic requirement for experiencing in community the joy of the truth and appreciating more fully its meaning and practical implications.”

He then pointed to the need for an “inter-disciplinary and cross-disciplinary” approach which is carried out “with wisdom and creativity in the light of revelation.”

“What distinguishes the academic, formative and research approach of the system of ecclesiastical studies, on the level of both content and method,” he said, “is the vital intellectual principle of the unity in difference of knowledge and respect for its multiple, correlated and convergent expressions.”

The fourth and final criteria the Pope gave was “the urgent need for networking” between worldwide institutions that “cultivate and promote ecclesiastical studies, in order to set up suitable channels of cooperation also with academic institutions in the different countries and with those inspired by different cultural and religious traditions.”

In this regard, he said there is a need to establish more specialized centers of research dedicated to studying “the epochal issues affecting humanity today and to offer appropriate and realistic paths for their resolution.”

He urged the competent authorities to give a “new impulse” to scientific research conducted in ecclesiastical universities and faculties, saying the need for new and qualified research centers is “indispensable.”

These centers, the Pope said, ought to include scholars from different religious universities and from different scientific fields who can interact with “responsible freedom and mutual transparency.”

He said plans are already under way for the establishment of “outstanding interdisciplinary centers and initiatives aimed at accompanying the development of advanced technologies, the best use of human resources and programs of integration.”

Norms

In the new norms, Francis outlined the role, nature and purpose of ecclesiastical universities and faculties, saying they are to evangelize and, through scientific research, better enunciate the truths of the faith and present them in “a manner adapted to various cultures.”

Bishops’ conferences will be charged with overseeing the life and progress of the universities, and are to be headed by a chancellor who will serve as the entity’s go-between with the Holy See. All ecclesial universities and institutions will be overseen by the Congregation for Catholic Education, headed by Cardinal Giuseppe Versaldi.

Regarding the role of teachers, the Pope said there must be several teachers of various ranks in each faculty, including permanent ones.

Criteria necessary to be considered for appointment to such faculties include the need to be “distinguished by wealth of knowledge, witness of Christian and ecclesial life, and a sense of responsibility.”

Teachers, Francis said, must also have a doctorate or similar equivalent title or scientific accomplishment; they must show “documentary proof” of their suitability for doing scientific research, preferably a published dissertation, and they must demonstrate adequate teaching ability.

He also stressed that all teachers, no matter their rank, “must be marked by an upright life, integrity of doctrine, and devotion to duty, so that they can effectively contribute to the proper goals of an ecclesiastical academic institution.”

This goes for both Catholics and non-Catholics, as the document allows for non-Catholic professors to teach specialized courses at ecclesiastical universities and institutions in their areas of expertise.

Francis said that should any of the required criteria cease, “the teachers must be removed from their post, observing the established procedures.”

Teachers who instruct on faith and morals, he said, “are to be conscious of their duty to carry out their work in full communion with the authentic Magisterium of the Church, above all, with that of the Roman Pontiff.”

On the role of students who attend the ecclesiastical universities and institutions, the Pope said these entities must be open “to all who can legally give testimony to leading a moral life and to having completed the previous studies appropriate to enrolling in the faculty.”

As far as the study plan for ecclesiastical entities, the Pope said they must place a focus on ecclesial texts, with special emphasis on those from the Second Vatican Council, while also taking into account scientific advances that contribute to answering questions on modern concerns.

“Up-to-date didactic and teaching methods should be applied in an appropriate way, in order to bring about the personal involvement of the students and their active participation in their studies,” he said.

The Pope also said there must be freedom and flexibility in terms of research, but stressed that it must be “based upon firm adherence to God’s Word and deference to the Church’s Magisterium, whose duty it is to interpret authentically the Word of God.”

“Therefore, in such a weighty matter one must proceed with trust, and without suspicion, but the same time with prudence and without rashness, especially in teaching; moreover, one must carefully harmonize the necessities of science with the pastoral needs of the People of God.”

He said faculties of theology have the specific task of “profoundly studying and systematically explaining, according to the scientific method proper to it, Catholic doctrine, derived with the greatest care from divine revelation” and of carefully seeking solutions to human problems in light of this revelation.

Revealed truth, the Pope said, must be considered alongside valid scientific accomplishments, in order to see “how faith and reason give harmonious witness to the unity of all truth.”

“Also, its exposition is to be such that, without any change of the truth, there is adaptation to the nature and character of every culture, taking special account of the philosophy and the wisdom of various peoples,” Pope Francis said, but stressed that “all syncretism and every kind of false particularism are to be excluded.”

While the positive aspects of the various cultures and philosophies studied are to be sought and taken up after careful examination, he said “systems and methods incompatible with Christian faith must not be accepted.”

Ecumenical questions must be “carefully treated,” as well as questions regarding relationships with non-Christian religions. In addition, Francis said problems that arise from atheism and other currents of contemporary culture must also be “scrupulously studied.”

“In studying and teaching the Catholic doctrine, fidelity to the Magisterium of the Church is always to be emphasized. In the carrying out of teaching duties, especially in the basic cycle, those things are, above all, to be imparted which belong to the received patrimony of the Church,” he said. “Hypothetical or personal opinions which come from new research are to be modestly presented as such.”

Faculties of canon law, whether in the Latin rite or in Eastern rites, must cultivate and promote the judicial disciplines in light of the Gospel, he said.

These faculties, Francis said, should include a first, two-year cycle for those who have no prior education in philosophy and theology, as well as those who have a degree in civil law. During this first cycle, students ought to study the basic concepts of canon law, philosophy and theology in order to advance.

In the second cycle, which he said should last three years, students must become familiar with canon law “in all its expressions,” including the normative, jurisprudential, doctrinal, praxis, and the codes for both the Latin and Eastern Churches should be studied “in depth” with magisterial and disciplinary sources.

As with theology, the third cycle ought to consist of a suitable time-frame in which students finish their training with scholarly research aimed at preparing a doctoral dissertation.

Faculties of philosophy, he said, have the aim of “investigating philosophical problems according to scientific methodology, basing itself on a heritage of perennially valid philosophy.”

Philosophical study, Francis said, must look for solutions in the light of “natural reason” and must also demonstrate “consistency with the Christian view of the world, of man, and of God, placing in a proper light the relationship between philosophy and theology.”

The first cycle of study, he said, should last for three years and consist of an “organic exposition” of the various aspects of philosophy – including the world, man and God – as well as a look at the history of philosophy and an introduction to the method of scientific research.

In the second cycle, which should last for two years, Francis said specializations ought to begin through special disciplines and seminars. The third cycle, which he said should last for three years, must promote “philosophical maturity” through writing a dissertation.

The document also included new norms on other types of faculties, degrees, financial management, strategic planning and cooperation, and leadership ad government for ecclesiastical universities and institutions.

These new norms will go into effect on the first day of the 2018-2019 academic year or of the 2019 academic year, depending on the calendar year of the various academic entities. Each faculty or university must present their revised statutes and plan of studies before Dec. 8, 2019.

After being presented, the new statutes and plans of study will be approved “ad experimentum” for a three-year period. However, faculties with a juridical connection with civil authorities can be given a longer period of time with permission from the Congregation for Catholic Education.

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Aboard the papal plane, May 7, 2019 / 04:30 pm (CNA).- Please read below for CNA’s full transcript of the pope’s May 7 in-flight press conference from Skopje, North Macedonia to Rome:

 

Alessandro Gisotti:
Good evening Holy Father, thank you after such intense days for being here to share a thought about this journey that was so intense and so beautiful. A short trip, inevitably a short press conference, I will not add words other than these: Holy Father you have already walked in the footsteps of Mother Teresa, a great witness of Christian love, and we have all been struck today, as you know it, by the death of Jean Vanier, another friend, brother of the least of these, another great witness. Here, before the questions I wanted to ask if you wanted to share a thought about Jean Vanier.  

Pope Francis:
Yes, I knew of the illness of Jean Vanier. His sister, Geneviève Jeanningros, informed me on a regular basis. One week ago, I called him on the phone, he listened to me, but could hardly speak. I would like to express my gratitude for this testimony. He was a man who knew how to read the Christian existence from the mystery of death on the cross of illness, from the mystery of those who are despised and rejected in the world. He worked, not only for the least of these, but also for those who before birth face the possibility of being sentenced to death. He spent his life like this. I am simply thankful to him and thankful to God for giving us this man with a great witness.

Gisotti:
Thank you, Holy Father, the first question will be from Biljana Zherevska of TV Macedonia.

Biljana Zherevska, MRT: [In English] Your Holiness, it is a great pleasure to have you in our country. We feel honored by your visit. What is interesting for us is to hear from you what is your greatest impression from the two countries, what touched you the most? The persons, objects, atmosphere. What will you remember of these two countries when you go [back] to the Holy See?

Pope Francis: They are two totally diverse nations. Bulgaria is a nation of a tradition from centuries ago. Macedonia, on the other hand, has a tradition from centuries, but not as a country: as a people, that ultimately rose to form as a nation… It is a beautiful fight! For us Christians Macedonia is a symbol of the entrance of Christianity in the East. Christianity entered in the East through you all.. those Macedonians that appeared to Paul in a dream: “come to us, come to us.” He was leaving for Asia, it is a mystery that call… And the Macedonian people are proud of this, they do not lose the opportunity to say that Christianity entered Europe through us, through our door, because Paul was called by a Macedonian.

Bulgaria has had to fight so much for its identity as a nation. The mere fact that in the 1800s, I believe 1823, more or less, 200,000 Russian soldiers died to regain independence from the hands of the Turks … we think of what 200,000 means. So much struggle for independence, so much blood, so much mystique to find consolidation of identity.

Macedonia had the identity and now it has come to consolidate it as a people, with small, big problems, like its name, and this we all know. Both have Christian, Orthodox, Catholic and Muslim communities. The percentage of Orthodox is very strong in both with a small amount of Muslims and even fewer Catholics, in Macedonia more so than Bulgaria. A thing I saw in both nations is the good relationship between the different faiths. In Bulgaria we saw it in the prayer for peace. This is a normal and beautiful thing for Bulgarians, because they have a good relationship, each person has the right to express his own religion and has the right to be respected. This touched me. Then the dialogue with Patriarch Neophyte was a beauty… he is a man of God, a great man of God. In Macedonia I was struck by a phrase the president told me: “Here there is not religious tolerance, there is respect.” They have respect. In a world like this respect is missed very much. Respect for human rights, we miss respect for so many things, respect for children, for the elderly, that the mystique of a country would be respect is striking. I do not know if I answered more or less briefly.  

Gisotti:
Holy Father, the next question will be asked by Peter Nanev from Bulgarian television.

Peter Nanev, BTV: Good evening. Peter Nanev, BTV Bulgaria. [In English] It is more of a personal question, as Your Holiness, you’re like a human being, from where do you find strength in your body, in your spirit in cases when you have to give even more strength for a heavily sick child?

Pope Francis: First of all I would like to tell you that I do not go to the witch… [laughs]. I do not know. I do not know, really. It is a gift from the Lord. When I am in a country, I forget everything, but not because I want to forget it, I forget it, and I am only there. And then this gives me perseverance, I don’t know, but [when] I am on the trip I am not tired! Then I am tired! After! But where do I take the strength from? I believe that the Lord gives it to me, there is no explanation. I ask the Lord to be faithful, to serve him in this work of travels, that the trip will not be tourism. I ask. All is his grace. Nothing else comes to me to say. But then I do not do so much work, huh? Thank you.  

Gisotti:
He will now address a question. We remain in Eastern Europe, Silvije Tomasevic of Croatian press and television, Vecernij List.

Silvije Tomasevic, Vecernij List: The national Orthodox Churches are not always in agreement among them, for example, they have not recognized the Macedonian Church. But when they have to criticise the Catholic Church they are always in unison, for example the Serbian Church does not want Cardinal Stepinac to be canonized. Your comment on this situation?

Pope Francis: In general, the relationships are good, they are good and there is good will. I can tell you sincerely that I have met men of God among the patriarchs. Neophyte is a man of God, and then him that I carry in my heart, a favorite, Ilia II of Georgia is a man of God, that has been good to me, Bartholomew is a man of God, Kirill is a man of God. They are great patriarchs that give witness. You can tell me. But everyone, we have defects. Everyone. But in the patriarchs I have found brothers and some… I do not want to exaggerate, but I would like to say the word ‘saints’ and this is important.

Then there are historic things between our Churches, some old things, for example today the president was saying to me that the Eastern schism began here in Macedonia.

Now the pope comes for the first time, to mend the schism I do not know, but to say we are brothers, because we cannot adore the Holy Trinity without hands united as brothers. This is not only my conviction, also the patriarchs’, everyone.

Then there is a historic world… you are Croatian? It was seeming to me I sensed the aroma of Croatia. The canonization of Stepinac is a historic case. He is a virtuous man for this Church, which has proclaimed him Blessed, you can pray [through his intercession]. But at a certain moment of the canonization process there are unclear points, historic points, and I should sign the canonization, it is my responsibility, I prayed, I reflected, I asked advice, and I saw that I should ask Irenej, a great patriarch, for help. We made a historic commission together and we worked together, and both Irenej and I are interested in the truth. Who is helped by a declaration of sanctity if the truth is not clear? We know that [Stepinac] was a good man, but to make this step I looked for the help of Irenej and they are studying. First of all the commission was set up and gave its opinion. They are studying other sources, deepening some points so that the truth is clear. I am not afraid of the truth, I am not afraid. I am afraid of the judgment of God.

Gisotti: There is time for another question. Joshua McElwee.

Josh McElwee, National Catholic Reporter: Thank you so much, Holy Father. In Bulgaria you visited an Orthodox community that has continued a long tradition of ordaining women deacons. In a few days you will meet with the International Union of Superiors General*, that three years ago requested a commision for women deacons. Can you tell us something you have learned from the report of the commission on the ministry of women in the early years of the Church? Have you made some decision?

Pope Francis: I did not hear the first part of your question.

McElwee: [repeats a part of the question.]

Pope Francis: The commission was made, it worked for almost two years. They were all different, all toads from different wells, all thinking differently, but they worked together and were in agreement until a certain point. But each of them then has her own view that does not agree with that of the others. And there they stopped as a commission and each is studying [how] to go forward.

For the female diaconate, there is a way to imagine it with a different view from the male diaconate. For example, the formulas of female deacon ordination found until now, according to the commission, are not the same for the ordination of a male deacon and are more similar to what today would be the abbatial blessing of an abbess. This is the answer of some of them. I’m speaking a little from the ear, from memory.

Others say that it is a female deacon formula, but they argue that it is not clear. There were female deacons, but was it a sacramental ordination or not? And that is discussed, it is not clear. That they helped in liturgy, in Baptisms by immersion, when the woman was baptized the deaconesses helped, also for [unclear] the woman’s body. Then a document came out where diaconesses were called by the bishop when there was a matrimonial argument for the dissolution of the marriage or divorce or separation. When the woman accused her husband of beating her and the bishop called the deaconesses to look at the woman’s body for the bruises and so they testified in the judgment. These are the things I remember.

But fundamentally, there is no certainty that it was an ordination with the same form, in the same purpose as male ordination. Some say there is doubt, let’s go ahead and study. I am not afraid of studying, but up to this moment it does not proceed.

Then it is curious that where there were deaconesses it was almost always a geographic zone, especially in Syria. And then in another part, it does not touch or nothing. All these things I received from the commission. Each one continues to study, and [they have] done a good job, because up to a certain point [they were] in agreement. And this can be an impetus to go ahead and study and give a definitive answer, yes or no, according to the characteristics of that time.

An interesting thing. Some theologians of a few years ago, 30 years ago for example, said that there were no deaconesses because women were in the background in the Church, not only in the Church. Always women… But it is a curious thing: in that period there were so many pagan priestesses, the female priesthood in pagan cults was ordinary in that day. As it is understood as a female priesthood, a pagan priesthood in women, it was not done in Christianity. This is being studied also. They have arrived at a point, now each of the members is studying according to her theory. This is good. Varietas delectat.

Gisotti: Holy Father, thank you for your availability. The press conference finishes here, at this point, because in a little while they will serve the dinner. And so, thank you to you all. Especially during this trip when we woke up at night to move [from place to place].

Pope Francis: I would like to say one thing about the trip: Something I found much consolation in and which has touched me profoundly during the trip. Two extreme experiences. The experience with the poor today here in Macedonia at the Mother Teresa Memorial. There were so many poor people, but to see the meekness of those sisters: they were caring for the poor without paternalism, but as children. But a meekness, the ability to caress the poor, the tenderness of these sisters. Today, we are used to insulting each other. One politician insults the other, one neighbor insults the other, even in families they insult each other. I cannot say that it is a culture of insult, but the insult is a weapon in the hand, even to speak ill of others, slander, defamation, and to see these sisters that care for every person as Jesus. It hit me, a good young man approached and the superior told me, ‘this is a good boy’ and caressed him and she said it with the tenderness of a mom and made me feel the Church a mother. It is one of the most beautiful things to feel the maternity of the Church. Today I felt it there.

I thank Macedonia for having this [inaudible]. Another extreme experience was the First Communion in Bulgaria. I was moved because my memory went back to October 8, 1944, to my First Communion, when they sang [the hymn] ‘O santo altare custodito dagli angeli’ (who here remembers it?), I saw those children that open themselves to life with a sacramental decision. The Church guards the children, they are limited, they have to grow, I am promised, and I lived it very strongly, I felt in that moment those 249 children were the future of the Church, they were the future of Bulgaria. These are two things that I lived with much intensity I wanted to communicate. Thank you very much, pray for me. I do not want to leave without speaking about these days, the centenary of trips. They are roses from Bulgaria, a small thought to mark the 100th trip.

They tell us that now there will be whiskey.

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