Venice, Italy, Oct 31, 2018 / 01:29 pm (CNA/EWTN News).- Saint Mark’s Basilica in Venice flooded with nearly three feet of water this week, damaging part of the 1,000 year old marble mosaic floor inside.
The basilica “aged 20 years in one day,” St. Mark’s procurator Carlo Alberto Tesserin said.
Flood waters kept parts of the Madonna Nicopeia chapel’s intricately designed floor under three feet of water for 16 hours, Tesserin said. The chapel, located in the cathedral’s left transept, contains a 9th century Byzantine icon of Mary.
The baptistry and the Zen Chapel, named for Cardinal Giambattista Zen, who died in 1501, were completely flooded. The basilica’s bronze doors and columns also sustained damage.
In St. Mark’s Basilica’s 926 year history, there have been only five floods as severe. The high water mark in Venice reached over 5 feet on Monday with an “acqua alta,” or high tide, covering 75 percent of the city.
Storms in Italy this week left at least 11 people dead throughout the country as 110 mph winds caused trees to fall upon cars and pedestrians. The Liguria region in northwest Italy experienced dangerous landslides.
The Italian Civil Protection Agency said that the Liguria, Veneto, Trentino, and Friuli-Venezia Giulia regions were most affected by the heavy rainfall and high winds.
Museums in Venice reopened Wednesday as the flood waters subsided.
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Cologne, Germany, Feb 19, 2019 / 04:38 pm ().- Noting the challenges facing the Church in Germany, Cardinal Rainer Maria Woelki of Cologne told EWTN last week that amid dispute over the Church’s “direction”, the bishops are called to preserve the faith.
“The current situation in Germany is indeed difficult. And there does seem to be a dispute about the overall direction [of the Church], which was certainly also triggered by the abuse scandal. There are now those voices who argue it is time to cast aside everything we have hitherto held onto. To abandon old times. I think that is a very dangerous concept,” Woelki told EWTN.TV’s program director, Martin Rothweiler, Feb. 13.
“We are part of a great Tradition. The Church also stands for truths that transcend time. And it is not our task to now go and invent a new Church by ourselves. The Church is not just leverage that we have been handed to exercise [as we see fit]. Rather, it is our task as bishops to preserve the faith of the Church, as it has come down to us from the apostles, and to say and proclaim it afresh in our times, and also to preserve it for generations to come, and to express it for them in such a way that they too can encounter Christ as their salvation.”
Woelki commented that “one of the fundamental challenges” facing the Church in Germany “is to keep alive the question of God in our society as a whole. More and more people are convinced that they can live their lives rather well without God. Right there is where the Church has a very important task to play in making clear that God does exist, and that God is in fact the very origin of everything. The question of God to me therefore is one of the fundamental challenges we need to tackle.”
Woelki, 62, has been Archbishop of Cologne since 2014. He was ordained a priest of the archdiocese in 1984, and became its auxiliary bishop in 2003. He was Archbishop of Berlin from 2011 until his return to Cologne, during which time he was made a cardinal.
He was among the seven German bishops who wrote last year to the Vatican asking for clarification on the question of Protestant spouses of Catholics receiving Holy Communion, which possibility had been promoted by the German bishops’ conference.
Woelki told EWTN.TV that Catholics in Germany are deeply concerned by the abuse crisis: “There has been a massive loss of trust both within and outside of the Church. The challenge now is how this trust can be restored.”
Regarding Church reform, Woelki noted that “it must simply be said that the Church has never been renewed by being less, but by being more” than the culture around her. “We must once again realize that as Christians, we must foster something of an alternative culture, which has to align itself solely with the standards of the Gospel and the will of Jesus Christ. And that is not less, but always more.”
This Christian culture, he said, “is not achieved by abolishing celibacy. It is not achieved by now demanding that women be admitted to the ministries. And it is also not achieved by saying that we must have a new sexual morality. No, the Gospel is and continues to be the touchstone. It is the faith of the Church that continues to be the touchstone, just as it was presented to us by John Paul II in his Catechism.”
“The challenge is precisely to witness and proclaim this timeless faith now in such a way that it becomes understandable and comprehensible to the people of today. This is a challenge that we must face up to, rather than retreating from.”
The ground for hope for the Church in Germany “is that Christ exists and remains and continues to be the Lord of the Church and that His Holy Spirit is promised and granted to us,” Woelki reflected.
“I am convinced that He will also lead us through these times. Of course, we must open ourselves to Him so that God’s Spirit can also work within us and guide us. And we mustn’t start playing Holy Spirit ourselves now.”
He said that “as bishops, we are subject to the Word of God and, like all the people and bishops before us, we must give witness to and proclaim this Word of God. In other words, Christ exists, Christ remains, and He is present. He is Lord of the Church. Just as He has led His Church through difficult times in the past, so He will lead us through these present times.”
Woelki’s faith is also “bouyed”, he said, “when I encounter young people who have let themselves be ignited by the faith of the Church. And it is the young people who seek precisely this ‘more’ of the Christian faith, who have a home in the Church, who have a home in the Eucharist, who live though he Eucharist and through adoration, and who live in the knowledge that their lives are touched by Christ.”
“That is something that encourages me, because these young people – as I experience them – live authentically and with conviction. And they simply give me hope in their witness.”
Rome, Italy, Oct 22, 2019 / 03:30 am (CNA).- The writings of newly-canonized St. John Henry Newman offer important reflections for contemporary society on freedom of conscience and the duty to search for truth, said a leading figure in international re… […]
Archbishop Zbigņevs Stankevičs of Riga, Latvia (left), speaking during a Catholic conference in Warsaw in May 2022 on the natural law legacy of John Paul II (right.) / Photos by Lisa Johnston and L’Osservatore Romano
Warsaw, Poland, Jun 9, 2022 / 09:17 am (CNA).
Constant cooperation and dialogue among Catholic, Lutherans, Orthodox, and other Christian denominations have been crucial to protect life and family in the Baltic nation of Latvia, Archbishop Zbigņevs Stankevičs of Riga, Latvia, said during a recent Catholic conference in Warsaw.
In his speech, Stankevičs shared his personal ecumenical experience in Latvia as an example of how the concept of natural law proposed by St. John Paul II can serve as the basis for ecumenical cooperation in defending human values.
The metropolitan archbishop, based in Latvia’s capital, is no stranger to ecumenical work and thought. In 2001, he became the first bishop consecrated in a Lutheran church since the split from Protestantism in the 1500s. The unusual move, which occurred in the church of Evangelical Lutheran Cathedral in Riga, formerly the Catholic Cathedral of St. Mary, signaled the beginning of Stankevičs’ cooperation with the Lutheran church in Latvia, a cooperation that would ultimately become a partnership in the cause of life and the family. Since 2012, the archbishop has served on the Pontifical Council for Promoting Christian Unity.
“I would like to present this ecumenical cooperation in three experiences in my country: the abortion debate, the civil unions discussion, and the so-called Istanbul convention,” Stankevičs began.
Entering the abortion debate
Ordained as a priest in 1996, Stankevičs struggled to find proper consultation for Catholic couples on natural family planning. It was then that he decided to create a small center that provided natural family planning under the motto “let us protect the miracle [of fertility].”
This involvement in the world of natural family planning would lead him into the heart of the abortion debate in Latvian society, and, ultimately, to the conclusion that moral discussions in the public square benefit from a basis in natural law, something emphasized in the teachings of John Paul II.
“I knew that theological arguments would not work for a secular audience, so I wanted to show that Catholic arguments are not opposed to legal, scientific, and universal arguments, but rather are in harmony with them,” Stankevičs said.
“[A] few years later our parliament introduced the discussion to legalize abortion. No one was doing anything so I decided to do something. I consulted some experts and presented a proposal that was published in the most important secular newspaper in Latvia,” the archbishop said.
Stankevičs’ article, “Why I was Lucky,” used both biological and theological arguments to defend human life. He noted that his own mother, when pregnant with him, was under pressure to get an abortion; “but she was a believer, a Catholic, so she refused the pressure.”
After the Latvian parliament legalized abortion in 2002, the different Christian confessions decided to start working together to protect the right to life and the family.
In Latvia, Catholics comprise 25% of the population, Lutherans 34.2%, and Russian Orthodox 17%, with other smaller, mostly Christian denominations making up the remainder.
“We started to work together by the initiative of a businessman in Riga, a non-believer who wanted to promote awareness about the humanity of the unborn,” the archbishop recalled.
“Bringing all Christians together in a truly ecumenical effort ended up bearing good fruits because we worked together in promoting a culture of life: From more than 7,000 abortions per year in 2002, we were able to bring it down to 2,000 by 2020,” he said.
Map of Riga, the capital of Latvia. Shutterstock
Ecumenical defense of marriage, family
Regarding the legislation on civil unions, another area where Stankevičs has rallied ecumenical groups around natural law defense of marriage, the archbishop said that he has seen the tension surrounding LGBT issues mount in Latvian society as increased pressure is brought to bear to legalize same-sex unions.
Invited to a debate on a popular Latvian television show called “One vs. One” after Pope Francis’ remark “who am I to judge?” was widely interpreted in Latvian society as approving homosexual unions, Stankevičs “had the opportunity to explain the teachings of the Catholic Church and what was the real meaning of the Holy Father’s words.”
After that episode, in dialogue with other Christian leaders, Stankevičs proposed a law aimed at reducing political tensions in the country without jeopardizing the traditional concept of the family.
The legislation proposed by the ecumenical group of Christians would have created binding regulations aimed at protecting any kind of common household; “for example, two old persons living together to help one another, or one old and one young person who decide to live together.”
“The law would benefit any household, including homosexual couples, but would not affect the concept of [the] natural family,” Stankevičs explained. “Unfortunately the media manipulated my proposal, and the Agency France Presse presented me internationally as if I was in favor of gay marriage.”
In 2020, the Constitutional Court in Latvia decided a case in favor of legalizing homosexual couples and ordered the parliament to pass legislation according to this decision.
In response, the Latvian Men’s Association started a campaign to introduce an amendment to the Latvian constitution, to clarify the concept of family. The Latvian constitution in 2005 proclaimed that marriage is only between a man and a woman, but left a legal void regarding the definition of family, which the court wanted to interpret to include homosexual unions.
The Latvian bishops’ conference supported the amendment presented by the Men’s Association, “but most importantly,” Stankevičs explained, “we put together an ecumenical statement signed by the leaders of 10 different Christian denominations supporting the idea that the family should be based on the marriage between a man and a woman. The president of the Latvian Jewish community, a good friend, also joined the statement.”
The Freedom Monument in Riga, Latvia, honors soldiers who died during the Latvian War of Independence (1918-1920). Shutterstock
According to Stankevičs, something strange happened next. “The Minister of Justice created a committee to discuss the demand of the constitutional court, and it included several Christian representatives, including three from the Catholic Church, which worked for a year.” But ignoring all the discussions and proposals, the Minister of Justice ended up sending a proposal to parliament that was a full recognition of homosexual couples as marriage.
The response was also ecumenical: Christian leaders sent a letter encouraging the parliament to ignore the government’s proposal.
According to Stankevičs, the proposal has already passed one round of votes “and it is very likely that it will be approved in a second round of votes, with the support of the New Conservative party. But we Christians continue to work together.”
Preventing gender ideology
The third field of ecumenical cooperation mentioned by Stankevičs concerned the Istanbul Convention, a European treaty which the Latvian government signed but ultimately did not ratify.
The treaty was introduced as an international legal instrument that recognizes violence against women as a violation of human rights and a form of discrimination against women.
The convention claims to cover various forms of gender-based violence against women, but Christian communities in Latvia have criticized the heavy use of gender ideology in both the framing and the language of the document.
The word “gender,” for instance, is defined as “the socially constructed roles, behaviors, activities, and attributes that a given society considers appropriate for women and men,” a definition that allows gender to be defined independent of biological sex and therefore opens the document to the question of whether it really is aimed at the protection of women.
Christian communities also question the biased nature of the committee designated to enforce the convention.
The governments of Slovakia and Bulgaria refused to ratify the convention, while Poland, Lithuania, and Croatia expressed reservations about the convention though it was ultimately ratified in those countries, a move the government of Poland is attempting to reverse.
“When we found out that the Latvian parliament was going to ratify it, I went to the parliament and presented the common Christian position,” Stankevičs explained. As a consequence of that visit, the Latvian parliament decided not to ratify the convention, Stankevičs said, crediting the appeal to the unity provided by the common Christian position argued via natural law.
“In conclusion,” the archbishop said, “I can say that in Latvia we continue to defend the true nature of life and family. But if we Catholics would act alone, we would not have the impact that we have as one Christian majority. That unity is the reason why the government takes us seriously.”
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