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Posted on 09/25/2018 15:15 PM (CNA Daily News - US)
Chicago, Ill., Sep 25, 2018 / 07:15 am (CNA).- The Archdiocese of Chicago has confirmed the temporary removal of the parish priest at the center of a controversy over the burning of a rainbow banner. According to the archdiocese, Fr. Paul Kalchik has “left willingly” from his Chicago parish “to receive pastoral care.”
In a letter released Sept. 21, Cardinal Blase Cupich told parishioners that the decision was “not taken lightly” but that he had “become increasingly concerned about a number of issues at Resurrection Parish” over a period of several weeks.
In the same letter, Cupich appointed a temporary administrator for the parish, while an archdiocesan spokesperson told CNA that Kalchik officially remains the pastor.
Kalchik received considerable media attention following an announcement that he would publicly burn a rainbow banner belonging to the parish.
In a Sept. 2 notice in the parish newsletter, Kalchik said that he would burn the banner, which he believed to symbolize a homosexual agenda contrary to Church teaching, in front of the church building. The event was scheduled to be held Sept. 29, the Feast of the Archangels.
The banner had previously been displayed in the parish church, beginning in 1991, but had been in storage for a number of years. According to a Resurrection Parish newsletter distributed Sept. 23, it was found “just when the news of the gay predation of Cardinal McCarrick broke.”
The newsletter said that its previous display had been “sacrilegious.”
When news of the announcement spread the following week, the archdiocese contacted Kalchik and instructed him to cancel the event.
A spokesperson for the archdiocese told CNA that the archdiocesan vicar for clergy telephoned Kalchik, instructing him not to proceed, and the two had “mutually agreed that the event would not take place.”
While Kalchik told the Chicago Sun-Times Sept. 18 that the archdiocese threatened him with “canonical penalties,” the archdiocese told CNA that there was no discussion of potential consequences for burning the flag because Kalchik voluntarily agreed to comply with the instruction.
Despite this apparent agreement, the banner was burned Sept. 14 in the fire pit ordinarily used by the parish during the Easter Vigil liturgy. While the event was reportedly attended by Kalchik and only a handful of parishioners, images of the flag burning were circulated on the internet and generated strong reactions.
Some groups labeled Kalchik as homophobic and said the burning was a deliberately provocative act. A group called the Northwest Side Coalition Against Racism and Hate organized a demonstration Sept. 19 condemning the priest’s action.
Others have treated the priest’s apparent act of defiance as a stand against what they see as pro-homosexual agenda in some parts of the Church.
Kalchik told NBC News last week that he had disposed of the banner “in a quiet way” but insisted that the banner belonged to the parish, and that the parish had the “full right to destroy it.”
Kalchik said that it had been done “privately because the archdiocese was breathing on our back.”
Fr. Thomas Petri, OP, academic dean of the Dominican-run Pontifical Faculty of the Immaculate Conception in Washington, D.C., told CNA that it is common for church decorations, vestments, and altar cloths to be burned when they became “worn, old, or simply artifacts from a bygone era in terms of style and taste,” but he stressed that they must be disposed of reverently.
“The usual method is to burn these items, or to bury them in a place where they will not be disturbed,” Petri said.
“Items dedicated for the worship of God cannot be used for any other use. This is why they are burned or buried; they are given to God completely and so rendered unusable to us. I presume the same is true for banners and hangings used in the sanctuary of a Church but I don’t know that this has ever been stated.”
In this case, it is not clear if the Archdiocese of Chicago objected to the burning itself, or to the public nature of the action and the apparent symbolism it was intended to convey.
In an interview after the flag was burned, Fr. Kalchik appeared to criticize openly his archbishop, Cardinal Cupich, whom he accused of downplaying the Church’s teaching on homosexuality and of rejecting a link between homosexuality and sexual abuse by clergy.
“I can’t sit well with people like Cardinal Cupich, who minimizes all of this,” he told the Chicago Sun-Times. “Excuse me, but almost all of the [abuse] cases are, with respect to priests, bishops and whatnot, taking and using other young men sexually. It’s definitely a gay thing.”
Some Church commentators have suggested that Kalchik was right to go against Cupich’s instruction. But Petri said priestly obedience to his bishop is not a light matter.
“We priests promise obedience to the bishop when we are ordained,” he said.
“Clearly, no bishop could command a priest to do something against the divine law, but, short of that, every priest, in my view, needs to give his bishop the benefit of the doubt and be obedient upon first request.”
Petri also pointed out that in serious cases, if the matter in grave and the priest disagrees, he should reason with his bishop about the request and, if necessary, appeal to the Holy See.
He told CNA that while the banner itself may have symbolized a wider agenda to some, it was important to consider both the potential effects of making the burning a public event, and the discernment of the bishop - in this case Cardinal Cupich.
“I think it’s sad that the rainbow has become the symbol of a movement and a lifestyle that very much flaunts a disordered sexuality and is opposed to the virtue of chastity,” Petri said.
“Yet, I know there are many homosexual men and women living a secular gay lifestyle, who wave the rainbow flag and identify with it, but who are, at the same time, already questioning the so-called gay scene, the pitfalls of the gay culture, and who are open, by the grace of God, to the healing and virtue that the Church can offer them.”
“I do not see how a priest who openly burns the symbol of a secular gay culture can hope to minister to or reach out to those men and women,” Petri told CNA. Instead, he said, the emphasis should remain on pastoral concern, not alienation.
“Regardless of intent, when publicly announced it cannot but be viewed as a provocative and acrimonious gesture.”
“I suspect this is why the Archbishop of Chicago requested Fr. Kalchik not burn the banner publicly himself or be present when parishioners did so. It creates a spectacle that makes the priest an enemy of people he may one day need to shepherd.”
Despite the ongoing controversy, the Archdiocese of Chicago told CNA that Kalchik’s removal from the parish was not a direct consequence of his decision to go ahead with burning the banner, or his subsequent comments to the media.
Instead, the archdiocese reiterated that the cardinal had been concerned about “several issues in the parish” and that Kalchik’s break from ministry had “been in the works” prior to the emergence of the flag issue.
The archdiocese declined to comment on what issues specifically had drawn the cardinal’s attention to the parish, or what prompted him to decide that the pastor be asked to step aside.
Fr. Kalchik has spoken publicly about his personal experience as a victim of sexual abuse, first as a child at the hands of a neighbor, and also by a priest when he was a young man and seminarian.
At least some parishioners at Resurrection suggested that his recent actions and statements should be viewed in that context, even if they did not agree with them personally. The most recent parish newsletter asked that those objecting to Kalchik’s actions to “at least ask yourself what the banner represented to him as a victim [of sexual abuse].”
Fr. Petri added that Kalchik’s status as a victim merited concern and prayer, as does all abuse survivors.
“I understand that Fr. Kalchik was abused. I’ll pray for him as my brother priest who is also a victim. I do not stand in judgment and cannot presume to comment on his intentions or motivations.”
The circumstances of Kalchik’s absence from the parish remain unclear and have been the subject of considerable speculation, along with his current whereabouts.
Newsweek cited reports that there had been a heated exchange between Kalchik and two archdiocesan representatives, who allegedly threatened to have him sent to the St. Luke’s Institute in Silver Spring, Maryland, a mental health care facility.
The archdiocese declined to comment on the report that Kalchik was instructed to present himself at the St. Luke’s Institute for psychiatric evaluation.
The archdiocese also declined to comment on a Chicago Sun-Times report that Cupich has blocked a recent request from Kalchik to move to a diocese in Michigan in order to be closer to his family.
Several questions about the temporary removal of Fr. Kalchik from the parish also remain unanswered.
Despite assurances from the Archdiocese of Chicago that Kalchik’s break from ministry was by mutual agreement, accounts have surfaced that chancery representatives threatened to call the police if he refused to leave the parish. When asked about this report specifically, a spokesperson for the Archdiocese would only repeat that “Fr. Kalchik left willingly to receive pastoral support.”
Although the archdiocese insists that it was unrelated to the controversy surrounding the banner, no indication has been given to local parishioners - many of whom say they support Kalchik - as to exactly why their pastor was removed.
An archdiocesan spokesman did tell CNA that Kalchik was now “working with the vicar for clergy to get the support he needs.”
Posted on 09/25/2018 11:01 AM (CNA Daily News - US)
Washington D.C., Sep 25, 2018 / 03:01 am (CNA/EWTN News).- Artificial human reproduction appears to be on the horizon with Japanese scientists’ claim to have created immature human eggs from stem cells, but the technique could result in power that would cross the bounds of ethics and serve as a “profound violation” of marriage and marital love, a bioethicist has warned.
John Brehany, a Catholic bioethicist and director of institutional relations at the National Catholic Bioethics Center, told CNA that stem cell research has its positives.
“Such knowledge and power could be used for good ends, achieved with ethical means. For example, scientists could build on this sophisticated expertise in stem cell science to create human organs for transplantation or to cure major diseases or injuries,” he said.
“However, given the significance of the human desire for procreation, (and) the lust for power, it appears likely that scientists will try to use this technology to engage in truly artificial human reproduction.”
The reported development is “evidence of a major advance in biotechnology prowess” and show the potential for scientists “to exert control over the most fundamental and complex building blocks of biology and life,” he said.
The team of Japanese scientists used a common method to transform adult human blood cells into induced pluripotent stem cells, which have the capacity to become other human cells, National Public Radio reports. They then placed these cells into miniature ovaries created in the lab from mouse embryonic cells. As reported in the journal Science, this triggered the human stem cells’ transformation into immature human egg cells.
The scientists said they next plan to make mature human eggs and produce human sperm using this method.
“It’s the beginning of a paradigm change,” Kyle Orwig, a professor in the department of obstetrics, gynecology and reproductive sciences at the University of Pittsburgh School of Medicine, told NPR.
Brehany thought it correct that the technique might change how humans reproduce.
“This would be a major change even if practiced only by a small group of individuals. In principle, this would be a profound violation of marriage and marital love,” he said.
The technique might be a choice for those who are infertile, NPR reported. It might allow babies to be conceived from the cells of children, grandmothers, the deceased, or cells stolen from unwitting celebrities. It could make DNA scanning of human embryos routine.
According to Brehany, it is important to note that the proposed techniques’ use for infertile couples or individuals is not a cure for infertility, just as surrogacy is not. “Rather, it would allow people to procreate through other means,” he added.
He suggested that news reports on the new development do not sufficiently acknowledge how many human embryos would be “killed by being discarded or would be subject to additional assaults on their dignity by being made the subject of lab testing.”
Dartmouth bioethicist Ronald Green told NPR there are “some very weird possibilities emerging,” such as babies conceived using cells from the blood, hair, or skin cells of children, grandmothers or the deceased. Unwitting celebrities could have their cells stolen from a used soda can or hair clippings at the salon, from which egg or sperm cells could in theory be cultivated and used to conceive babies.
“A woman might want to have George Clooney’s baby,” Green said. “And his hairdresser could start selling his hair follicles online. So we suddenly could see many, many progeny of George Clooney without his consent.”
Hank Greeley, a Stanford bioethicist, said that making human eggs and sperm from stem cells “opens up an enormous number of possibilities for changing how humans reproduce.”
Brehany said Catholic teaching holds that the “greatest goods” of human persons, like marriage, marital love, and procreation, must be “treated with the greatest respect.”
“How we respect such goods is a matter of significant principle,” he said. “Once we violate or misuse them, then it is harder to treat them as they deserve, and the negative impacts on the innocent human beings are immense.”
Brehany cited the 1987 Congregation for the Doctrine of the Faith document Donum vitae, which criticizes the separation of the desire to procreate from the conjugal act between married spouses. He suggested that such a violation results in decreased respect for “the dignity of the human persons brought into being this way” and for their suffering “as they struggle to know their own identity and dignity.”
The 2008 CDF document Dignitas personae also addresses bioethical questions related to human life and procreation. It said: “The origin of human life has its authentic context in marriage and in the family, where it is generated through an act which expresses the reciprocal love between a man and a woman… human procreation is a personal act of a husband and wife, which is not capable of substitution.”
While recognizing the legitimacy of the desire for a child, and voicing understanding for the suffering of infertile couples, the document adds “such a desire, however, should not override the dignity of every human life to the point of absolute supremacy.”
Posted on 09/25/2018 01:19 AM (CNA Daily News - US)
Fort Worth, Texas, Sep 24, 2018 / 05:19 pm (CNA).- It’s a difficult time for the Catholic Church, a fact much-discussed at the National V Encuentro conference, a gathering of Hispanic and Latino Catholics from throughout the U.S. that took place Sept. 20-23 in Grapevine, Texas.
The bishops have failed their people and ask for forgiveness, Cardinal Daniel DiNardo of Houston and president of the U.S. bishops’ conference, said in his address at the V Encuentro.
But even at the close of this ‘summer of scandals’, the 3,000-some Hispanic and Latino Catholics present for the gathering seemed to relish their time with and attention from the leaders of the Church.
Selfies were snapped, hugs were exchanged, and chants of “We Love You!” were signs of support and appreciation shown to the bishops present for the conference.
Ruby Fuentes, a young adult delegate from the Diocese of Brownsville “in deep south Texas, right above the Mexican border,” said she especially appreciated the bishops’ dinner and encounter night with young people, where a bishop sat at every table to listen to the needs and concerns of the young delegates.
The issues discussed varied from table to table, Fuentes said, but her particular concerns included suicide and mental health in young people, and immigration issues.
“I thought it was a really good way to be transparent within the Church and try to understand what young people are thinking about, what their concerns are,” Fuentes told CNA.
“It was really a pleasant surprise to see that bishops were the ones organizing the dinner and wanted to talk to us and see what we had to say, because oftentimes as young folks we’re cast aside, we’re not really taken seriously,” she said.
Sr. Mary Johanna of the Nashville Dominican Sisters of St. Cecilia told CNA that the closeness of the bishops was the thing most-remarked on by the delegates in her group.
“It’s been great to have so many Hispanics and Anglos here together, and it’s beautiful to see so many bishops here with us and to see the attention that they’re giving, how deeply they’re listening, and just coming together as a Church,” she said.
Besides DiNardo, some of the bishops at the V Encuentro included Archbishop Gustavo García-Siller, M.Sp.S. of the Archdiocese of San Antonio, Archbishop José H. Gomez of the Archdiocese of Los Angeles, Archbishop William E. Lori of the Archdiocese of Baltimore, Archbishop Wilton Gregory of the Archdiocese of Atlanta, Cardinal Blase Cupich of the Archdiocese of Chicago, and Cardinal Sean O’Malley, O.F.M. Cap, of the Archdiocese of Boston.
Alfredo Portillo, a delegate from Las Vegas, told CNA that the Encuentro was a “heartwarming” experience and “for the bishops to reunite us, to bring us together, to celebrate our Hispanic inheritances, I think it’s really great, I’m really proud to be here.”
Guadalupe Alba, a delegate from St. Martha’s Catholic Church in Huntington Park, California, told CNA that it was encouraging for him to see Catholic leaders, including bishops and non-Hispanic Catholics, attending the conference and listening to what the delegates had to say.
“Even though there’s a lot of Hispanics in the United States, we’re still a minority, you know?” he told CNA.
What the bishops are communicating to Hispanic and Latino Catholics through the Encuentro is that “we know that you’re here, we accept you, and we’re on the same team. Everything in the faith,” Alba said.
Juan Carlos Reyes, a delegate from the Archdiocese of Denver, told CNA that hoped that the bishops have a renewal of a pastoral rather than a political spirit following the Encuentro.
“I feel like many times our Church, the conversation gets framed by the political aspects in the nation, and I think many of our bishops are worried about saying the right thing, being on the right side of things, they’re worried about the politics and they are detached from the people,” he said.
“And they are not congressmen, they’re pastors, so if they could take from this a renewal of a pastoral approach that would be wonderful,” he said. Another concern of Reyes was that there be a more holistic approach within the pro-life movement to the issue of immigration.
“The pro-life movement is all about the abortion issue, and that is urgent and continues to be needed,” he said. “But we march and we pray outside of abortion clinics, but we don’t march and we don’t pray outside of detention centers.”
Evangelization and bridging the cultural divide that exists in some parishes between Hispanic and Anglo Catholics were other frequently-discussed topics of conversation at the V Encuentro.
“We are failing our Church ourselves because we are not bringing people in,” Carlos Mendez from Huntington Park, California told CNA. “But first we have to go and be taught by others how to do it, we have to find the love within us and go with the Holy Spirit and take charge and be there for the ones who feel marginalized.”
Joanne Reinhardt, a delegate from Toledo Ohio, said she was leaving Encuentro with a renewed desire to “build bridges” between Hispanic and Anglo Catholics.
She said some things that her parish has done to help bridge the cultural divide is to host bilingual Masses, celebrations for Our Lady of Guadalupe’s feast day, and food and diaper drives for immigrants in the parish.
“Sometimes we want to separate ourselves,” she said. “But we’re one people and when we come together, things will happen.”
Posted on 09/25/2018 01:01 AM (CNA Daily News - US)
Santa Fe, N.M., Sep 24, 2018 / 05:01 pm (CNA/EWTN News).- A former priest is back in the United States after he fled to Morocco in 1992 to escape accusations of sexual abuse.
Arthur Perrault, 80, is accused of sexually abusing a child in the early 1990s and was extradited to New Mexico to face charges Sept. 21.
Perrault served in the Archdiocese of Santa Fe from 1973 to 1992, and the alleged abuse occurred while Perrault was serving as a military chaplain in Albuquerque. He is charged with seven counts of aggravated sexual abuse and abusive sexual contact with a minor under the age of 12.
The former priest has pled not guilty to all seven counts against him.
The Archdiocese of Santa Fe stated that “over the past year” it has “fully cooperated with the U.S. Attorney’s Office and the FBI during the federal grand jury investigation which ultimately led to these criminal indictments against Perrault.”
“The archdiocese has cooperated fully with all law enforcement agencies investigating the allegations and will continue to support the judicial process as it runs its course. We ask all to cooperate and respect the legal proceedings and for prayers for all victims and those affected by these very serious charges.”
Perrault had been in the custody of Moroccan authorities since October of last year, after the Department of Justice filed an indictment against him Sept. 21, 2017. U.S. Attorney John Anderson for the District of New Mexico stated that Perrault could face a maximum sentence of life in prison for the aggravated sexual abuse charge and a maximum of 10 years for the abusive sexual contact charge.
Only one alleged victim is mentioned in the indictment, but a motion filed by the U.S. Attorney’s Office in New Mexico alleges that Perrault is a “serial child molester who abused numerous victims” during his priesthood. The Albuquerque Journal reports that nearly 40 of Perrault’s alleged victims in New Mexico have come forward, as well as the mother of one young man who claims her son committed suicide following abuse.
Perrault had been sent to a treatment center for sexually abusive priests in 1965 after being accused of molesting young men in Connecticut. The center, located in Jemez Springs, N.M., was run by the Servants of the Paraclete. In 1966, a psychologist contracting with the order recommended him for a teaching position at St. Pius X High School.
The Journal also reports that court records suggest that several priests and diocesan leaders were alerted to Perrault’s conduct during his 26 year priesthood in Albuquerque.
By 1992, after two victims reported abuse to the Albuquerque police, the then-archbishop suspended Perrault’s priestly faculties and reported the accusations to Albuquerque civil authorities. The accused priest disappeared from his Albuquerque parish in 1992, just days before an attorney filed two lawsuits against the archdiocese.
Posted on 09/25/2018 00:07 AM (CNA Daily News - US)
Baltimore, Md., Sep 24, 2018 / 04:07 pm (CNA/EWTN News).- Catholic Relief Services is now offering fair trade coffee beans that will benefit local farming communities in Mexico and foster better agricultural practices.
“So many of us love coffee, and this is just a really easy way to live out your faith and support the people who work really hard to create the products that we love,” said Meghan Gilbert, communications officer for CRS.
“As Catholics, we have to uphold the dignity of everyone and one really great way to do that is to make sure workers are treated fairly and that they are paid a fair price for what they produce,” she told CNA.
The project is called Mama Tierra, or Mother Earth, and is a joint effort of CRS and Equal Exchange, a fair trade company that looks to provide a just relationship between consumers and producers.
For every bag of coffee sold at retail price, $2 will be given to CRS. If a unit of five bags are sold at wholesale price, then $5 will be donated. CRS will use the money to help educate farmers on practices to improve quantity and reduce waste.
The coffee sales also support members of a democratically-run cooperative of farmers in Oaxaca. The cooperative is called CEPCO and involves 4,300 farmers. The group provides a fair price for the product and educates farmers to improve cultivation.
Because coffee produces a lot of waste, a major focus of the project is to instruct farmers in environmentally-friendly agriculture, with measures such as reducing water contamination and improving soil quality, said Gilbert.
“We also work with them on how to grow this coffee so it actually puts more nutrients into the soil so it reduces the harm to the land and actually increases their yield,” she said.
“It’s about not just caring for the worker, it’s caring for the environment as well. Because if we don’t care for the environment, these workers won’t be able to produce coffee or some of the other agricultural goods.”
CRS has worked with Equal Exchange for more than 10 years, and this project has been in the works for the past few years, said Gilbert. Since the product is fair trade, the workers and farmers receive a just return on their product, she said, noting this is important because many farmers are not paid justly.
“You look around the world and you hear all these stories – workers getting paid very, very little for the amount of work they do,” she said. “When you make sure that they are paid a fair wage, then workers are treated better and they are able to produce and increase their business.”
Gilbert said fair trade is also important because it cultivates a culture that appreciates the workers on the other side of the products – items which people may take advantage of without recognizing the poor treatment those workers receive.
“I think that is really what ethical trade at CRS and fair trade over all is really trying to get people to think about who is on the other end of that product and who is creating it and making sure that they are treated well, that they are paid a fair wage.”
Posted on 09/23/2018 23:01 PM (CNA Daily News - US)
Philadelphia, Pa., Sep 23, 2018 / 03:01 pm (CNA/EWTN News).- Archbishop Charles Chaput offered Friday on First Things a critique by a theologian of the working document for the upcoming Synod on Youth, which highlights five principal theological difficulties in the document.
The synod will be held Oct. 3-28 at the Vatican. Archbishop Chaput is one of five representatives who were chosen by the US bishops' conference to attend the meeting.
In addition, Pope Francis appointed Cardinal Blase Cupich of Chicago and Cardinal Joseph Tobin of Newark; though Tobin has elected not to attend, citing pastoral obligations in his local Church amid the sexual abuse crisis.
The Archbishop of Philadelphia wrote Sept. 21 that in recent months he has “received scores of emails and letters from laypeople, clergy, theologians, and other scholars, young and old, with their thoughts regarding the October synod of bishops in Rome focused on young people.”
“Nearly all” of those “note the importance of the subject matter”, “praise the synod’s intent”, and “raise concerns of one sort or another about the synod’s timing and possible content,” he wrote.
Archbishop Chaput shared the text of a critique of the instrumentum laboris, which he received “from a respected North American theologian.”
He noted it “is one person’s analysis; others may disagree. But it is substantive enough to warrant much wider consideration and discussion as bishop-delegates prepare to engage the synod’s theme.”
The theologian identified five principal problems with the text of the instrumentum laboris for the youth synod: naturalism, an inadequate grasp of the Church's spiritual authority, a partial theological anthropology, a relativistic conception of vocation, and an impoverished understanding of Christian joy.
The author said the document “displays a pervasive focus on socio-cultural elements, to the exclusion of deeper religious and moral issues,” and expresses a desire to examine reality through the faith and experience of the Church, while “regrettably fail[ing] to do so.”
Four examples of this naturalism are given. One of them is the discussion in section 144, where “there is much discussion about what young people want; little about how these wants must be transformed by grace in a life that conforms to God’s will for their lives.”
“After pages of analysis of their material conditions, the IL offers no guidance on how these material concerns might be elevated and oriented toward their supernatural end … the majority of the document painstakingly catalogues the varied socio-economic and cultural realities of young adults while offering no meaningful reflection on spiritual, existential, or moral concerns. The reader may easily conclude that the latter are of no importance to the Church,” the theologian wrote.
The theologian next discussed the document's “inadequate grasp of the Church’s spiritual authority,” saying that “the entire document is premised on the belief that the principal role of the magisterial Church is 'listening.'”
By its emphasis on listening and dialogue, the instrumentum laboris suggests that “the Church does not possess the truth but must take its place alongside other voices,” the author wrote. “Those who have held the role of teacher and preacher in the Church must replace their authority with dialogue.”
This misunderstanding of the Church's teaching authority results in a “conflation of the baptismal and sacramental priesthood”, the theologian wrote, and it also “presents a pastoral problem”: “the Church as mother and teacher cannot through negligence or cowardice forfeit this necessary role of setting limits and directing (Cf. §178). In this regard §171, which points to the motherhood of the Church, does not go far enough. It offers only a listening and accompanying role while eliminating that of teaching.”
Third, the theologian discussed the “partial theological anthropology” of the instrumentum laboris, which they said “fails to make any mention of the will” in its discussion of the human person.
“It is the will that is fundamentally directed toward the good,” the author notes. “The theological consequence of this glaring omission is extraordinarily important, since the seat of the moral life resides in the will and not in the vicissitudes of the affect.”
Then is discussed the “relativistic conception of vocation” in the document, which gives the impression “that vocation concerns the individual’s search for private meaning and truth.”
An example of this problem is section 139, which “gives the impression that the Church cannot propose the (singular) truth to people and that they must decide for themselves. The role of the Church consists only in accompaniment. This false humility risks diminishing the legitimate contributions that the Church can and ought to make.”
The last principal difficulty of the instrumentum laboris is its impoverished understanding of Christian joy, according to the theologian.
Spirituality and the moral life “are reduced to the affective dimension, clearest in §130, evidenced by a sentimentalist conception of 'joy.'”
According to the theologian, the document presents joy as “a purely affective state, a happy emotion … Despite its constant reference to 'joy,' nowhere does the IL describe it as the fruit of the theological virtue of charity. Nor is charity characterized as the proper ordering of love, putting God first and then ordering all other loves with reference to God.”
Consequent upon this understanding of joy is a lack of “any theology of the Cross” in the instrumentum laboris.
“Christian joy is not antithetical to suffering, which is a necessary component of a cruciform life,” the theologian writes. “The document gives the impression that the true Christian will be 'happy' at all times, in the colloquial sense. It further implies the error that the spiritual life itself will always result in felt (affective) joy.”
“The pastoral problem that results from this comes to the fore most clearly in §137: Is it the role of the Church to make youth “feel loved by him [God]” or to aid them in knowing they are loved regardless of how they might feel?”
The theologian added that there are other serious theological concerns in the document, noting, “a false understanding of the conscience and its role in the moral life; a false dichotomy proposed between truth and freedom; false equivalence between dialogue with LGBT youth and ecumenical dialogue; and an insufficient treatment of the abuse scandal.”
Posted on 09/23/2018 19:28 PM (CNA Daily News - US)
Dallas, Texas, Sep 23, 2018 / 11:28 am (CNA/EWTN News).- Most of the delegates attending the National V Encuentro conference arrived by plane, or by car if they lived locally enough.
Not Antonio Mendez and José, who walked nearly 30 miles from Our Lady of Guadalupe Cathedral in Dallas to Grapevine, Texas, in time for the conference’s closing Mass. The two are looking to raise awareness of immigration issues.
Despite the very rainy and “not good” weather that plagued the Dallas area on Saturday, the pair were able to safely complete the walk without any major issues. They walked to the National V Encuentro, a meeting of Hispanic and Latino Catholics from throughout the United States. Mendez told CNA that he was inspired to do this walk in part by the recent controversy over family separations at the U.S. border.
"You have families struggling, (and they are) separated all over the country,” said Mendez. “Children, suffering. Who's going to take care of that?”
He felt the walk was a way of showing people that, “You have worth, you can do something, to make people (pay) attention and take care of that.”
Before the pilgrimage, the pair did not know each other. They met when Mendez asked at a Mass at the Cathedral if anyone would be able to provide him with a ride or assistance with the trek. José (who has asked that CNA not use his last name) offered his car, and then asked if he could join as well.
This pilgrimage was similar to one Mendez does each year prior to the Archdiocese of Los Angeles’ annual immigration Mass. That pilgrimage takes three days, and consists of Mendez walking 47 miles from his home parish in Orange County to the Cathedral in Los Angeles. He does this to honor those who were unable to safely migrate to the United States.
The pair met with Archbishop Gomez of Los Angeles shortly after arriving at the Gaylord Texan resort, where they had a brief chat.
Afterwards, Gomez told CNA that he feels the United States needs to make concrete moves on reforming its immigration policy, and that they were a symbol of how important the immigration issue is at this time.
“Antonio and Jose, coming from Dallas to Fort Worth to be with us here at the Encuentro is a reminder to all of us of the importance of the immigration issue at this time in our country,” said Gomez.
“They are very good Catholics, and the only thing they want to do is walk, praying that our elected officials, and all people in the United States, understand the importance of the immigrants that are in our country.”
Gomez said that he is continuing to pray that Congress is able to come up with a solution for the problems related to immigration currently in the United States. This spring, Congress was unable to reach a compromise on various measures, including the DREAM Act as well as the construction of a border wall.
“We can do it,” said Gomez.
“We are always praying for that and for them to understand how important it is for so many people that already are participating for the common good of our country.”
Posted on 09/23/2018 19:15 PM (CNA Daily News - US)
Dallas, Texas, Sep 23, 2018 / 11:15 am (CNA/EWTN News).- At the final Mass of the National V Encuentro gathering, Archbishop Jose Gomez of Los Angeles encouraged Hispanic and Latino Catholics to go out into the world and be missionary disciples for the Church, like the many holy lay people before them.
“Our reading of today's Gospel begins with these words: ‘Jesus and his disciples They left from there and started a journey,’” he said, referencing Mark 9:30-37.
“This is our story, yours and mine. This is the history of the Church. We are his disciples.”
Gomez gave the homily on the final day of the National V Encuentro, a meeting of Hispanic and Latino Catholics from throughout the United States that was the culmination of a years-long process of consultation at the parish, diocesan and regional levels.
The theme of this National Encuentro, held Sept. 20-23 in Grapevine, Texas, was “Discípulos Misioneros: Testigos del amor de Dios” or “Missionary Disciples: Witnesses of the love of God.”
Missionaries are made because they have first encountered Jesus, who then sends them on a journey, Gomez said.
“Your journey is now joined to Jesus. Your story is now part of the story of salvation, the journey of God’s people through history,” he added, like the disciples who spread the Gospel from Jerusalem to Rome, Asia and Africa.
“The journey of the Church continued towards the American continent with the appearance of Our Lady of Guadalupe in Mexico, in 1531,” Gomez said.
“We all know that story. We learned it when we were children, and we transmitted it to our little ones. It is a beautiful narration of the tender love of God, manifested in history.”
As Jesus sent the disciples, God through the Virgin of Guadalupe entrusted a mission to San Juan Diego - to go tell the bishop to build a church.
“Think about that, my dear brothers and sisters: Jesus entrusted him with the mission of his Church in the New World to a layman,” he said. “Not to a priest or a bishop. Not a member of a religious order.”
“You are the sons and daughters of the Virgin of Guadalupe in our time; you are the spiritual heirs of Juan Diego. The mission entrusted to him is now entrusted to you.”
Just like Juan Diego, God is calling the Hispanic and Latino Catholics of the United States to be saints, missionary disciples and leaders of the Church, Gomez said.
“He is calling the lay faithful to work together with the bishops to renew and rebuild his Church. Not only in this country, but throughout the continents of the Americas,” he said.
Hispanic and Latino Catholics are being called to lead not for power or ambition, he added, but “to lead by your holiness. True unity in the Church will only come about if every one of us - clergy and laity - is striving to be holy as God is holy.”
“Let's always move forward with confidence. Let's be men and women of the encounter! What
each one of us leads many people to a personal encounter with Jesus Christ,” Gomez said.
“And may Our Lady of Guadalupe always go with us on the journey we make as disciples of Jesus. May she help us to be saints, to be heroes, instruments of unity and healing. These times demand it. And for this is what we were made for.”
Posted on 09/23/2018 12:05 PM (CNA Daily News - US)
Washington D.C., Sep 23, 2018 / 04:05 am (CNA/EWTN News).- The head of the U.S. bishops’ human development committee applauded the U.S. Senate for passing a bill responding to the nation’s opioid crisis, and encouraged the House of Representatives to pass the legislation as well.
“The Senate passed bill is but a first step in addressing several aspects of the opioid crisis, including support for increases in research, treatment, education, and security and law enforcement,” said Bishop Frank Dewane of Venice, Florida, in a Sept. 21 statement.
“As the midterm elections and the end of the year approach, it can be difficult to complete complex legislation during the remaining time. The opioid crisis, however, cannot wait until next year.”
Bishop Dewane chairs the Committee on Domestic Justice and Human Development for the U.S. bishops’ conference.
He applauded the Sept. 17 passage of the Opioid Crisis Response Act in the U.S. Senate. Sponsored by Sen. Lamar Alexander (R-TN), the bill was approved by a vote of 99-1.
It would provide for research for new non-habit-forming painkillers, additional medication-assisted treatment and psychological services, programs to benefit babies born with opioid addiction and their mothers, and new recovery centers for opioid addiction.
Opioids, both synthetic and natural, include common prescription painkillers such as morphine, oxycodone, and fentanyl, as well as illegal drugs such as heroin.
In his statement, Bishop Dewane quoted a preliminary estimate by the Centers for Disease Control which suggested that more than 72,000 people had died in 2017 as the result of a drug overdose.
“Congress is to be applauded for the bipartisan efforts that have already occurred and should swiftly work through remaining obstacles to find effective solutions that can become law,” the bishop said.
“It is encouraging that lawmakers in Congress appear to be making progress in bipartisan legislation that would address many issues related to the crisis.”
He pointed to the words of Pope Francis: “Every drug addict has a unique personal story and must be listened to, understood, loved, and, insofar as possible, healed and purified. We cannot stoop to the injustice of categorizing drug addicts as if they were mere objects or broken machines; each person must be valued and appreciated in his or her dignity in order to enable them to be healed.”
Posted on 09/23/2018 01:34 AM (CNA Daily News - US)
Dallas, Texas, Sep 22, 2018 / 05:34 pm (CNA/EWTN News).- Bishop Gustavo Garcia-Siller of the Archdiocese of San Antonio, said that the Catholic Church is currently in a “very dark moment” in its history, and that Catholics should look to the example of Mary in reacting to the abuse crisis.
Speaking in a closed session to reporters at the National V Encuentro conference in Grapevine, Texas on September 22, Garcia-Siller was asked how lay people can work to engage fallen-away Catholics who were upset by the recent sexual misconduct scandals.
Rather than turn away from the crisis, Garcia-Siller said that “we need to face how people are dealing with it,” and not just have emotional reactions to the stories of sexual assault and harassment. Garcia-Siller acknowledged that the problem of sexual abuse has existed in the Church for a long time, “and painfully.”
Garcia-Siller suggested that people “have to evangelize” during this time, despite everything that is happening in the Church. He said he’s seen suffering in his own archdiocese, and he has worked to let the survivors of abuse know that he will be there for them. He compared the current abuse crisis to the crucifixion of the Lord.
“People are suffering for many reasons. It is the way of the cross,” he said.
“And Jesus was very bold about it. It is the way of the cross," he repeated.
The bishop shot down the idea of having to “re-evangelize” people who have fallen away from the Church during the crisis, saying that "somebody has to evangelize, (they don’t) need re-evangelization.” He said that they should work on ensuring proper formation for those who have already been exposed to the Church.
He cautioned against the mentality that people do not need to continually experience Christ. People “cannot grasp who he is and his work of love once,” and cannot be satisfied with one singular Church experience.
“We forget,” he said, “that the Holy Spirit will remind us who Jesus is and what is the work of the Kingdom.”
Garcia-Siller drew an example from Cardinal Sean O’Malley’s homily earlier that day, when the cardinal spoke of the Blessed Virgin Mary as the first “missionary disciple” of Jesus Christ, before the apostles.
In his homily, O'Malley said that Mary was courageous in her "yes" to the Lord, even when Jesus was on the cross.
"Mary was standing, a pillar of strength, courage and faith, even with her broken heart, she said 'yes Lord, your will and not mine,'" O'Malley said.
Now, Catholics should strive to imitate Mary during “this time of pain and suffering,” including the victims of abuse, and “in mysterious ways, the perpetrators, and the bishops,” Garcia-Siller said.
“All of us, to cope with this, we'll be needed everywhere,” he noted.
“We need everyone, everyone,” he said, because the Church, as “the Body of Christ--when one hurts, everybody hurts. When one is joyful everyone should be joyful.”
“May we, by the mercy of God, carry on what He started.”