CNA Staff, May 8, 2020 / 06:00 am (CNA).- EWTN Global Catholic Network, the world’s largest Catholic media organization, announced Friday that Andrew Walther – an experienced Catholic journalist, media executive, and advocate for persecuted Christians – has been named president and chief operating officer of EWTN News, Inc. The appointment is effective June 1.

Walther began his Catholic media career as a journalist writing for the National Catholic Register two decades ago. Most recently he has served as vice president for communications and strategic planning at the Knights of Columbus.

In his role as president of the news division, Walther will oversee EWTN’s vast news media platforms, which create content in English, Spanish, German, French, Portuguese and Italian. Its holdings include Catholic News Agency, the National Catholic Register, the ACI Group, ChurchPop and EWTN’s lineup of television and radio news programming.

“As well as being an accomplished Catholic journalist and media executive, Andrew Walther brings to this role unique expertise in the global Church,” said EWTN Chairman and CEO Michael P. Warsaw.

“His leadership experience with a global Catholic communications and media operation – and his previous work with the National Catholic Register and EWTN News Nightly – gives him the added advantage of already knowing the Catholic media world and many of the people within the EWTN family. We look forward to having him lead and strengthen our news division,” Warsaw said.

Since 2005, Walther has worked in senior roles at the Knights of Columbus. During his tenure at the Knights, Walther helped launch the organization’s modern communications department, overseeing work with Catholic and secular media outlets, the launch of social media channels and video production, and the organization’s global media work, especially in Europe and the Middle East. He was also heavily involved in the organization’s charitable work and disaster relief initiatives.

Walther also organized and led the Knights’ work on behalf of persecuted Christians in the Middle East, traveling to Iraq several times and successfully leading a public effort to have ISIS’ campaign of persecution declared  a genocide by Secretary of State John Kerry.

His advocacy for persecuted Christians and other religious minorities in the Middle East helped shape policy in both the Obama and Trump administrations, and he also helped play a role in forging a bipartisan legislative consensus on behalf of persecuted Christians and other victims of ISIS in the Middle East. Walther’s efforts included working with other governments and the UN as well as with Catholic, Orthodox, Protestant, Jewish and Muslim leaders to end violence and persecution and bring relief to persecuted Christian communities.

“Andrew Walther has been a good friend and a trusted colleague for many years,” said Archbishop José H. Gomez of Los Angeles, who is president of the U.S bishop’s conference and a longtime member of EWTN’s board of governors.

“Andrew is one of the Church’s finest strategic thinkers and a highly respected advocate for international religious liberty. All of this will serve him well as head of the world’s largest Catholic news organization. I wish him great success.”

While working closely over the years with many bishops, dioceses and Catholic organizations in North America, Walther also worked closely with the Vatican on several projects under both Pope Benedict XVI and Pope Francis.

“Mother Angelica created a network dedicated to ‘the advancement of truth’ and Catholic news is a vital part of this mission,” Walther said Friday.

“I look forward to working with the talented and dedicated team of journalists at EWTN News to provide news from a Catholic perspective and to highlight important stories that might otherwise be overlooked.”

In addition to his roles in media and religious freedom advocacy, Walther also oversaw the Knights’ polling and book publishing operations, which included several New York Times bestsellers. Together with his wife, Maureen, he co-authored “The Knights of Columbus: An Illustrated History,” a book released this year.

CNA Staff, May 8, 2020 / 12:30 pm (CNA).- A federal judge in Arkansas on Thursday upheld the state’s requirement that women obtain a negative coronavirus test before having an abortion.

Calling the decision “agonizingly difficult,” Judge Brian Miller for the Eastern District Court of Arkansas said the state’s testing mandate—which applies to all elective surgeries and not just abortions—is “reasonable” during the public health emergency and was not done “with an eye toward limiting abortions.

The judge noted that “it is undisputed that surgical abortions have still taken place.”

The abortion clinic Little Rock Family Planning Services had requested a temporary injunction on the state health department’s requirement that elective surgery patients obtain a negative new coronavirus (COVID-19) test result within 48 hours before the procedure.

Previously, the health department ordered a halt to non-essential surgeries on April 3 to preserve resources for treating COVID-19.

The Little Rock abortion clinic performed abortions while claiming they were offering “essential” procedures, and after the health department ordered them to stop on April 10, the clinic challenged the state in court. The diocese’s Respect Life Office noted that women were traveling to the clinic for abortions from nearby states such as Texas and Louisiana.

The clinic won its case for a temporary restraining order at the district court level, but the Eighth Circuit appeals court subsequently overruled that decision and sided with the state.

The April 3 directive was updated April 24 to allow for some elective surgeries provided certain conditions were met. Elective abortions were included in the “non-essential” surgeries that were allowed to continue on April 24.

These conditions included no overnight stays, no contact with COVID-19 patients in the previous 14 days, and a negative COVID-19 test for patients within 48 hours of the surgery.

According to the clinic, which asked for a temporary injunction, three women were seeking to obtain “dilation and evacuation” abortions but were prevented from meeting the state’s testing requirmenet. One woman said she was unable to get a COVID-19 test; another said the lab could not guarantee she would receive results in 48 hours. The third woman was unable to get an abortion in Texas, and drove to the Little Rock clinic; she was told the results of her test would not be available for several days.

In response, the state’s health department said that four surgical abortions had still been performed at the clinic between April 27 and May 1, with COVID-19 test results having been obtained within 48 hours of the abortions, and thus the directive was not an “undue burden” on women seeking abortion.

In his decision on Thursday, Judge Miller said that the pandemic is a serious threat, noting that at the time of the opinion more than 70,000 people had died in the U.S. from the virus including more than 3,500 people in Arkansas.

He said the case “presents the tug-of-war between individual liberty and the state’s police power to protect the public during the existing, grave health crisis,” and noted that the three women as well as others “are very troubled. There is a strong urge to rule for them because they are extremely sympathetic figures, but that would be unjust.”

Washington, D.C. Newsroom, May 8, 2020 / 03:10 pm (CNA).- The Diocese of Springfield, Illinois, said that the Church must return to “normal life” after the governor announced plans to ban large gatherings until a COVID-19 vaccine or treatment is available.

Earlier in the week, the state’s Governor JB Pritzker unveiled a five-phase “Restore Illinois” plan that bans gatherings of more than 50 people until a vaccine or treatment is available, or the virus has stopped spreading for a sustained period of time. Health officials have said that a vaccine for the new coronavirus (COVID-19) might not be available for 12 to 18 months. 

Currently, people in the state are allowed to attend religious services of 10 or fewer people, but no gatherings of more than 10 people are permitted until phase 4 of Pritzker’s plan, and the state wouldn’t even be able to “advance” to phase 3 until May 29.

“The Church has certainly done her part in making great sacrifices to slow the spread of this virus,” Andrew Hansen, director of communications for the diocese of Springfield, Illinois, told CNA on Friday.

“That said, the Church must return to her normal life of liturgy and communal worship,” Hansen said, while emphasizing precautions such as social distancing “will likely be the appropriate path longer term for the return to some version of normalcy for the Church.”

Previously, in-person or drive-in religious services were banned in the state. The Thomas More Society filed a lawsuit on behalf of a church in Lena, Ill., on April 30. Later that evening a paragraph was added to the governor’s executive order allowing for people to leave their homes to attend religious services of ten or fewer people, the society’s president Peter Breen told CNA.

The next day, May 1, the archdiocese of Chicago announced it would be resuming public Masses with 10 or fewer people.

According to the “Restore Illinois” plan, there could not be any gathering of between 11 and 50 people in size until phase 4 of the plan—“Revitalization.”

That phase can start only when certain conditions have been met: the positivity rate of COVID tests is at or under 20% and doesn’t rise by more than 10 points over 14 days; hospital admissions don’t increase for 28 days; and hospitals have at least 14% “surge capacity” in ICU beds, medical and surgical beds, and ventilators.

Pitzker clarified in a Wednesday press conference that religious services would be part of this 50-person limit in phase 4, and schools would not be allowed to reopen until then, raising questions of how tuition-dependent Catholic schools might fare in the fall if remote learning is still widely utilized.

The state’s superintendent of education has said that at least some schools might have to begin the new school year with remote learning, or with students attending classes in-person only on certain days.

“So we continue to hope and pray schools will reopen next school year. Certainly, when our schools reopen, new measures and precautions will be in place,” Hansen told CNA.

The president of DePaul University, located in Chicago, announced earlier this week that the university already plans to “minimize our footprint on campus this fall,” and that an announcement of the fall plans could happen by June 15.

CNA Staff, May 8, 2020 / 04:15 pm (CNA).- As parishes and dioceses across the country deal with a drop in collections and the prospects of layoffs amid the pandemic, many parishes have managed to avail themselves of government loans designed to cover eight weeks of payroll expenses.

CBS News reported Friday that an estimated 12,000-13,000 of the 17,000 Catholic parishes in the U.S. had applied for Paycheck Protection Program (PPP) payroll loans from the Small Business Administration (SBA), and 9,000 so far had received them.

Guidance from the SBA on eligibility for the loans states that “no otherwise eligible organization will be disqualified from receiving a loan because of the religious nature, religious identity, or religious speech of the organization.”

Religious organizations are eligible for the loans as long as they meet the requirements of Section 501(c)(3) nonprofit and employ 500 or fewer people, the SBA said.

“The PPP isn't about the federal government assisting houses of worship or churches,” Pat Markey, the executive director of the Diocesan Fiscal Management Conference, told CBS News.

“PPP is about keeping people on payrolls, and a large segment of our society [in] the not for profit world...are churches and houses of worship. And they have people on payrolls too. So, if what this is about is keeping people on payrolls, then we all should have availability to do that.”

The Diocesan Fiscal Management Conference did not reply by press time to CNA’s request for additional comment.

Congress passed the Coronavirus Aid, Relief, and Economic Security (CARES) Act March 27 to help relieve the economy during the coronavirus pandemic.

The CARES Act initially authorized some $350 billion in loans to small businesses, intended to allow them to continue to pay their employees. The loans were given on a first come, first serve basis.

The second round of funding, with some $310 billion in additional funds available, began April 27.

The loans were capped at $10 million, were open to businesses with fewer than 500 employees per location, and were intended to cover two months of payroll costs.

The federal government promised to forgive the loans if a business used at least 75% of the funds to maintain its payroll at “pre-pandemic levels” for eight weeks after the loan is disbursed, the New York Times reports.

The remaining money could be used only to pay for certain expenses, such as a mortgage, rent, and utilities, according to the Times.

A survey of Protestant pastors by LifeWay Research found that about 40% had applied for PPP loans with more than half of them reporting being approved.

NPR reports that synagogues have also applied for government funding, though in a smaller proportion— of nearly 4,000 synagogues in the United States, about 250 were approved for PPP loans in the first round of lending, according to surveys by the Jewish Federations of North America and the Union of Orthodox Jewish Congregations of America.

The PPP has been subject to some criticism since its launch, including from those who say business owners with criminal records have been excluded from the program thus far.

In addition, several large companies, such as Ruth’s Chris Steakhouse, have received multi-million dollar loans through the program. Some of these large companies, such as Shake Shack, have since returned their loans.

Two New York dioceses— Rochester and Buffalo— are suing the Small Business Administration for access to PPP funds, after they were denied loans because of their bankruptcy status.

An SBA rule stipulated that the funds would not go to bankruptcy debtors. Both the dioceses of Rochester and Buffalo have filed for bankruptcy in the past several months, after being named in hundreds of clergy sex abuse lawsuits filed under New York Child Victims Protection Act.

 

Denver Newsroom, May 8, 2020 / 05:29 pm (CNA).- Mother’s Day is going to look different for most families this year, due to the coronavirus pandemic.

For Catholics, some churches are in the process of slowly re-opening public Masses, but the dispensation from the Sunday obligation continues to stand, as the virus has not gone away and a cure or vaccine has yet to be found.

While most Catholics are eager to return to Mass, a small group of Catholics are relieved that they will not be sitting in a public pew this Mother’s Day.

“We actually heard from one woman who said, ‘I kind of feel badly about saying this, but I'm sort of glad that we won't be in the pews this year for Mother's Day,’” Ann Koshute, founder of Springs in the Desert Catholic ministry, told CNA.


“That's something that we hear and that everybody I think on the team has experienced at one point in this journey,” she said - the desire to avoid Mass on Mother’s Day. That’s because Koshute, along with other members of her ministry, have had painful experiences with infertility, and the customary Mother’s Day blessing given to mothers at many parishes that day can bring their grief and sense of loss poignantly to the fore.


“I think that so often people in our own families, our friends, and even our pastors don't really understand the full extent of the pain and the grief or even the full extent of the issue of infertility, of how many couples are really dealing with it,” she said.


The pain of infertility, and the lack of resources available to Catholics on the subject, was why Koshute and her friend, Kimberly Henkel, founded Springs in the Desert, a Catholic ministry to spiritually and emotionally support women and couples experiencing infertility and infant loss. Originally, Henkel and Koshute, who have both experienced infertility, thought they might write a book. But they decided to start with a ministry website and a blog that could bring people together and allow for other women and couples to share their experiences. The group is relatively new, and held its first retreat in Philadelphia in December. They were set to hold a second one this weekend - Mother’s Day weekend - in the Diocese of Fort Wayne-South Bend, when, well, the pandemic hit.

Now, they’ve moved the retreat online and opened it up to Catholics across the country - and they’ve been overwhelmed by the response.

“We thought that we would be really excited if maybe a couple dozen people found out about it and came. We are over 100 participants now. And it's free and it's going to be available all weekend,” Koshute said. The retreat is trying to address the emotional and spiritual experience of infertility and loss for a broad range of people, Henkel said - from mothers who have miscarried, to women who are past child-bearing years and still grieving the loss of infertility, to women “who feel like their biological clocks are ticking and just haven’t met the right guy.” But now that it's a virtual, pre-recorded, watch-at-your-leisure retreat, it also has the potential to reach a population that is often more reluctant to gather in groups and talk about their experiences of infertility: men. “It's mostly women who are emailing us (about the retreat), although we know that many of their husbands will watch with them. But we've also had a few men email us,” Koshute said.


“One in particular, it just really touched my heart. And he said that he was searching the web for help for his wife on Mother's Day. And I was just so filled with praise and thanksgiving to God for that, for a husband to see that hurt in his wife and to want to find a way to help her,” she added. Men and women typically experience the grief of infertility quite differently, Koshute noted. “For us women, it's so visceral because life is conceived within us and we carry that life. But for a man, it's so different,” she said.

“(Men are) kind of distant from that experience until the child is actually born. And so I think many times men, the grief and the burden that they carry is their wife's. They really carry her sadness and I think feel at a loss because they want to make everything right. They want to fix this, and they want to make her whole. And the mystery of infertility is that it's not that simple. And that's one of the things that makes it so difficult,” she said. Henkel said she experienced her own difficulties in trying to discuss infertility with her husband. Now that they’ve experienced the joy of growing their family through adoption, she said, he is much more open to inviting other men to share their experiences. Henkel said she is hoping that an additional benefit of this retreat being online is that it will facilitate discussions between couples watching the videos together. Both Henkel and Koshute said that while the experience of infertility and loss is painful, and they want to help couples acknowledge and accept that pain, they also want Springs in the Desert to be a positive and supportive experience for couples and women, where they can find hope and redemption even in their suffering. One of the topics they focus on is how all women are called to motherhood in their lives, whether it is spiritual or biological.

“My experience has shown me that my motherhood is really engaged in so many ways that I never considered before,” Koshute said.

“Not just with my godson or with other children in my family, but with women who are older than I who are friends and who might come to me with a difficulty or problem and I can help them,” or by helping family members in need or through charitable works, she added. “That's one of the messages that we try to get across to women and to couples as well, that those kinds of things, what we would maybe refer to as spiritual motherhood, is not illegitimate,” she said.

“It's not second-place. It's a real way of engaging and living out our motherhood. It's also not a replacement for a baby. So it's not as if you go out and volunteer in your community and now you won't have this longing for a child anymore. But we've really found through our own experience and through talking with other women that the more we kind of put ourselves out there and give ourselves to others, the more that we can begin to see that motherhood enacted in us.”

Henkel said she also likes to encourage couples to look at the ways God is calling them to be fruitful in their marriages outside of biological children.

“We really encourage these couples that they are not forgotten, they're not being punished. That God loves them so much and that he has something amazing for them. He's using this to draw them near to him and to allow them to cry out to him and ask for him to guide them, to lead them, to give them his love and show them what fruitfulness he has for them, what place in ministry and mission he has for them.” Henkel and her husband in particular like to share with couples their experience of foster care as one example of where God might be calling them to be fruitful. After a frustrating and expensive experience with some adoption agencies, Henkel and her husband decided to look into giving a home to children through foster care.

“Here is a situation where these children really need families,” she said. “It's hard because there's no guarantee you're going to get to keep this child, so there's a sense of this new greater level of having to learn how to trust God.” “I think that with a couple discerning that fruitfulness, it's also discerning - where is God really calling you? There's so much need in this world. And he wants to use us.”

Couples interested in the Springs in the Desert Mother’s Day weekend retreat can sign up for free online at the Springs in the Desert website. Content will be uploaded and available for anyone who registers, Henkel said, even if they register late. The retreat team will also be hosting a live talk on Sunday, May 10 at 2 p.m. Eastern on the ministry’s Facebook page.

“There's a place for you in Springs of the Desert,” Henkel added. “There's so many women who have reached out to us in Philly. We added several more women to our group, to our team, our official team, women who came to the retreat. One woman had come there and she said she had had a miscarriage, and neither one of us has experienced that. So we said, please join us. We want your voice.”

“We're trying to really bring the voices of many different women to our team so that people will feel there is somebody that is talking they can really relate to. Because there are all of these different situations, but they've got obviously a very similar undercurrent.”

By Andrea Picciotti-Bayer

Our parish’s fall festival was coming to an end. As I rounded up my little ones, I spotted an acquaintance. Antoinette is almost 95 years old and now wheelchair bound, but her incandescent smile inevitably draws people towards her. “Have you had a nice evening?” I asked.
 
 “Oh yes,” she replied, “I spoke for a long time with Father.” 
 
“You know,” I said in a hushed tone, “I think he is a mystic.”
 
 “Yes,” Antoinette said, taking a deep breath, “he saw right to my soul.”
 
A mystic is not some sort of Catholic tarot card reader. A mystic is, in the eyes of traditional Christianity, someone God has given certain gifts and graces to accomplish a specific purpose for the salvation of souls. Some of the Church’s notable mystics include great saints like St. Padre Pio, St. John of the Cross, St. Teresa of Avila and St. Catherine of Siena. Their extraordinary ability to sense God transformed their hearts. Theirs were hearts moved to quiet and solitude when necessary, but also to action and service to souls and the Church. They were obedient to God and Church, and – not unrelatedly – they were profoundly humble. 
 
Now, we shouldn’t think that the exceptional relationship that mystics had with God is just for an elite, holy few. No, not at all. Mystics walk among us in our everyday lives – Antoinette’s and my parish priest, for example – and a mystical relationship with God is open to us all. In fact, God longs to connect with each one of our hearts and transform them for His glory. To that end, National Review’s Kathryn Jean Lopez has just compiled a beautiful daily devotional, A Year with the Mystics: Visionary Wisdom for Daily Living, that can help open our hearts to such prayerful, mystical encounters with God. Lopez’ message is simple: “You too can be a mystic.”
 
“I don’t pretend to either be a mystic or an expert on mysticism,” she writes. “But I do pray enough to know that so very few us of us have plumbed the depths of what God wants to reveal to us and do in us through prayer.”
 
A Year with the Mystics features brief, daily meditations grounded in the writings and prayers of the Catholic Church’s well-known mystics – Padre Pio, Teresa of Avila, and John of the Cross, for example.  Lopez also includes the words of “active saints in the world,” figures not conventionally thought of as mystics such as Mother Teresa and Mother Angelica.
 
The book is not a formulaic, chapter-by-chapter guide to the interior life. Rather, each day’s reflection invites the reader into a particular contemplation. “Entering into the light,” “Divine friendship,” “Looking in the mirror, seeing light and virtue,” “Pray without ceasing? A how-to” are some of my most favorite daily invitations. Lopez follows up with a brief introduction to an inspired writing, the excerpt itself, a consideration and then a final prayer. The reading and daily meditation takes a brief 15 minutes, but it can inspire an entire holy hour or direct your entire day. It’s worth pointing out that the book is beautifully bound and sturdy enough to survive transport in a purse, briefcase, or the door pocket of the car so that not one day of contemplation is missed.    
 
I have turned to this little volume often in my prayers since receiving my review copy. And I have found great consolation – the kind of consolation I saw on Antoinette’s smiling face after she spoke with Father John at the parish festival.  
 
For most of us, the mystical union with God will be found as contemplatives in an often loud and busy world. Inviting the mystics to accompany us along our journey of contemplation presents an opportunity for incredible growth in our prayerful encounter with God. In A Year with the Mystics, Kathryn Jean Lopez has mapped a lovely and useful path to facilitate this encounter. “Be not afraid as you’ve heard and will read,” she writes “Let him bring you to a peace that surpasses all understanding, even as he brings you into a deeper understanding in the heart of the Trinity.”

By Dr. Grazie Pozo Christie

When Archbishop Jose Gomez was elected to head the U.S. Conference of Catholic Bishops (USCCB) earlier this month, he tweeted that it was an honor - and not only for him, but for “every Latino Catholic in the country.” He’s right about that. We Latino Catholics feel it a great honor and a point of pride that a fellow Hispanic should take the lead. Not just because he is Latino, but because he’s a man with a sterling character and gentle manner, a man well known both for his sympathetic attitude toward the plight of immigrants and his traditional approach to social issues. This is a powerful and attractive combination to our growing Hispanic Catholic Church.

Gomez, a native of Monterrey, Mexico and a naturalized U.S. citizen, presides over the Los Angeles diocese, the largest and one of the most diverse dioceses in the country. Its parishes encompass more than thirty ethnicities, celebrating masses in languages from Igbo to Hungarian to Tagalog. The catholicity, that is, the universality--of the Catholic Church is a palpable thing in L.A., not simply a doctrinal concept. It’s the result of a constant and varied immigration. 

As leader of the USCCB, Archbishop Gomez will head an American Catholic Church that is about 58% non-Hispanic white and 34% Latino - a church in which most members under 30 are Hispanic. A significant number of the 2.7 million Hispanics that attend mass in Spanish are undocumented, and an even greater number probably know or love someone whose presence here is precarious. Gomez brings a history of heartfelt public support for the undocumented workers that America relies on to farm our crops, tidy our lawns, man our factories, and look after our children. He has been an especially vocal advocate of “dreamers.” “In a special way, I pray for #Dreamers, the day before #Scotus hears oral arguments on the legality of DACA,” he tweeted just after his election.

Archbishop Gomez is the author of the excellent “Immigration and the Next America.” The 2013 book neatly lays out his assessment of our current situation and his vision for a better future. He chronicles the historical background of a nation founded by Puritans searching for freedom but also (and even earlier) colonized by Spanish missionary migrants in a successful quest to evangelize the native population. He assesses a present-day America that lacks moral consensus and is crazed with consumerism, a nation confused about everything from the meaning of sexuality to the value (if any) of human life. He sees a country in which the ties of traditional American values and civic virtues that once bound us to one another are frayed, a country whose uneasy citizenry worries about what the “Next America” will look like. 

Gomez does not downplay the importance of legal norms and the very real toll that the chaos and lawlessness of illegal immigration takes, especially along our southern border. He argues, however, that fear and uncertainty may tempt us to “abandon our commitment to liberty and justice for all, in favor of an insular, racial definition of who can be a true American.” American Catholics, members of an immigrant Church in a country with a long history of anti-Catholic bias have a special responsibility in today’s debates over immigration reform. We bring to the table not only the memory of our ancestor’s experience of discrimination and the Church’s energetic response to the material and spiritual needs of successive waves of migrants, but also its rich tradition of teaching on human dignity and social justice. Catholics are especially suited to envision the face of the “Next America” in a way faithful to the Christian obligation of benevolence to strangers. 

U.S. Hispanics have a lot to be happy about in Archbishop Gomez’s election. He is a man with a tender heart for the vulnerable people in our midst who can also articulate a way forward on immigration that is attractive and optimistic - one based on the highest ideals that are our shared inheritance in this diverse country. He is also a man who bridges the liberal/conservative divide by quietly affirming the traditional mores and values that Hispanics are bent on preserving. But then, I venture to say that his election gives all American Catholics reason to be happy too. 

By Father Dave Pivonka, TOR

I am not Scrooge. I want to get that out there before I write anything else. I love Christmas. I don’t want to “Bah! Humbug!” twinkle lights. And I plan on giving every employee of Franciscan University of Steubenville a week off to celebrate.

But (you knew the “but” was coming), it’s not yet Christmas.

Despite what the Hallmark Channel says, Christmas doesn’t start in October, or even on Thanksgiving Weekend. Nor is the holiday itself a celebration of perfectly decorated trees, sleigh rides, and snowman-building competitions. Christmas is a celebration of the birth of our Savior, Jesus Christ.

Christmas celebrates his coming, the miraculous entrance of God himself into human history. On Christmas morning, we rejoice in the wonder of the Incarnation, of God becoming a tiny human baby, born in a stable. And we rejoice at the merciful love that would lead that baby to Calvary, where he would open the gates to heaven once more.

Christmas morning, however, isn’t until December 25. Before then, for a period of roughly four weeks, we prepare for that morning. The Church calls this season of preparation “Advent.”

During Advent, we ready our hearts and homes for the coming of the Savior. We reflect. We pray. And we wait.

As the world waited through countless long centuries for God to send the redeemer promised to Adam and Eve, we wait.

As Israel waited for God to honor the covenants with Abraham, Moses, and David, we wait.

As Mary waited nine long months to hold her baby, we wait.

As Jesus waited to go to Jerusalem, where all would be fulfilled, we wait.

And as the Apostles waited in the Upper Room, first after Jesus’ Crucifixion and later after Jesus’ Ascension, we wait.

The story of salvation history, from first to last, is filled with accounts of God’s people waiting – waiting for a home, waiting for a spouse, waiting for a child, waiting for a promise to be fulfilled, and above all, waiting for redemption, waiting for Jesus. Waiting is a constant theme in Sacred Scripture, and that should clue us in to an important truth: learning to wait well matters. It is spiritually important.
 
Most of us, though, don’t wait well. We stand in front of the microwave and say, “Hurry up.” We wish our InstaPot were just a bit quicker. We skip the drive-through because the line is too long. We get frustrated when we pray and pray, but don’t get the answer we want right away.

As a people, we don’t wait well. And because we don’t wait well, we suffer. We lose hope. We despair. We miss out on the blessings of the moment, becoming so focused on what God isn’t giving us that we fail to see what he is giving us.

Advent, however, invites us to do things differently. It invites us to wait – to hold off, for just a little while, on the celebrating, so we can come to a deeper appreciation of the reason for the celebrating.

When we take Advent up on that invitation, we discover the secret to waiting well.

Waiting well is finding Jesus where we are, not only where we will be or want to be.

Waiting well is inviting God into the moment – this moment, right now, not some future moment.

Waiting well is not only looking at what will be, but also discovering God in what is.

Waiting well is trusting that God is faithful; it’s believing that regardless of whatever present darkness might surround us, light will come.

And waiting well means allowing God to slowly change our hearts in this time so when we once again find our God, lying in the crib, we can realize he was with us all along.

This Advent, don’t be in a hurry. Take it slow. Go ahead and prepare for Christmas – buy the gifts, ready your home, do your baking – but also wait. Wait to open the gifts. Maybe wait to do the final decorating until Christmas gets closer. Or even wait to eat all those cookies until Christmas Eve. Just save something about Christmas for Christmas, and trust that the wait will be worth it. It always is.


For more thoughts on Advent from Father Dave as well as inspirational videos, blogs, music, and other resources, visit Franciscan University’s ’Tis the Season Advent website.

By Andrea Picciotti-Bayer

Two years ago, I joined a Catholic women’s symposium that discusses the weighty matters affecting our Church and our culture. One member of our group recently told us that her elderly father was in his last days. She asked for prayers and any resources we might have to guide her and her siblings and mother in navigating weighty end-of-life issues she expected they would face. There was a flurry of supportive responses and commitments to pray, but it took a while before anyone could forward along any helpful material. For my part, I knew of nothing to suggest off-hand.

I won’t face this problem again, thanks to Father Jeffrey Kirby’s We are the Lord’s: A Catholic Guide to Difficult End-of-Life Questions. A copy of this excellent, straight-forward end-of-life book arrived in the mail a few weeks ago, though, alas, a few days after my colleague’s father passed away (a “happy death” with family around, she relayed) and the email thread ended. Kirby sets forth basic principles of discernment for answering some of the hardest – and most common – questions surrounding end-of-life medical care and treatment. He also addresses the challenging practical issues that face the dying and their family members at this time.

Father Kirby begins by confronting the great modern misunderstanding of the human condition and dying. “No person is a burden,” he writes. Yes, this may seem obvious to so many us, but it’s no less important a truth, because we live in a culture that is “intoxicated with utilitarianism” – the notion that “any inconvenience for another person, or any service that makes us uncomfortable, is unmerited.” Christian teaching, however, has “always asserted that the only response to a person is love.” Loving the dying – seeking their good, delighting in them – exposes, Kirby argues, the “selfishness that disguises as compassion.” For children of God, Kirby reminds us, “quality of life” is “matured by love and an openness to live with inconvenience, discomfort, imperfection and suffering.”

Kirby outlines three important principles of discernment to guide bioethical and end-of-life decisions. One, we must recognize God as our Creator and accept the existence of an objective order of moral truth that is beyond us. “Our personal will, or desire for autonomy, are not sovereign,” he writes. “These must be placed within our human dignity and the objective order of moral goodness.” Two, we must understand our particular vocation. That is, we have to consider our duties and responsibilities toward others, our talents and capabilities, as well as the state of our souls. Three, we must appreciate the difference between what is morally obligatory (ordinary care, in the medical context) and what is morally optional (extraordinary care).

My own parents recently told me that they have “all of their affairs in order.” One such affair is the advanced directive, a summary of a person’s wishes in various medical situations. Father Kirby notes, however, that while such planning is prudent, it does not completely resolve end-of-life questions. As bioethicists often say, “When you have one situation, you have one situation.” Advanced directives, therefore, must always should be understood as guidelines and, most importantly, never can betray moral truths in light of the unique set of circumstances a person faces.

On a most practical level, We are the Lord’s includes a chapter that addresses specific medical questions. It’s a quick reference for readers facing urgent decisions. One common medical concern, for instance, is the continued provision of nutrition and hydration. Kirby is unequivocal in explaining that unless a person’s body cannot assimilate them or it becomes harmful, at no point should a sick person be denied food or water.

The overarching lesson of We are the Lord’s is to abide, and encourage our loved ones to abide, in a spirit of abandonment to the will of God. In living. And dying. The book’s title – coming, as it does, from Saint Paul’s letter to the Romans —reminds us how end-of-life decisions for ourselves or others should be faced: “For if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord’s.”

I’d not only recommend reading We are the Lord’s, I’d also suggest having a copy or two of Father Jeffrey Kirk’s handy guide available for the next time a friend, family member or colleague faces an end-of-life issue.

By Father Dave Pivonka, TOR

In 1973, after the United States Supreme Court legalized abortion in America, my dad—a doctor—was interviewed by the local paper about the ruling. One of his quotes became the story’s headline: “Just because it’s legal, doesn’t mean it’s right.”

I’ve never forgotten those words. Even as a second grader, they left a deep impression on me. I was only 8 years old, but I understood that no law could make what’s wrong right. No law could take away the dignity of the human person or make it okay to kill an unborn child.

Unfortunately, what I didn’t realize at the time is that while laws can’t make a wrong right, they can make people think a wrong is right. The law is teacher, and the law Roe v. Wade established has taught three generations of Americans that human persons are disposable. Along with the rest of what St. John Paul II called “the culture of death,” that ruling has tricked millions into believing that we can get rid of human beings when they inconvenience us or burden us.

This attitude puts countless lives in danger—not just the unborn, but also the elderly, the sick, the disabled, the poor, and the stranger. It also puts our entire culture in danger.

Choosing to love and care for the most vulnerable among us is not about politics. It’s not a prudential decision upon which people of good will can disagree. It is a moral imperative. Every other moral issue is related to recognizing the dignity of all human life. From the understanding that life is sacred and the human person is made in God’s image, every other action we call “good” flows.

Because of that, a culture that rejects the sacredness of life cannot endure. Everything that makes a culture healthy—honesty, trust, friendship, charity, kindness, courage—all of that hinges on the dignity of the human person. Take that away, and the rest will crumble. So will we.

Each of us faces the choice my father articulated back in 1973. Will we stand up for what is right, even when a law says we’re wrong? Or will we allow an unjust law to dictate what we believe and do?

On January 24, I will join hundreds of thousands of other Americans who are choosing to defend what is right, by participating in the 47th annual March for Life in Washington, D.C.

Every year, Franciscan University of Steubenville, which is both my alma mater and the school I serve as president, transports hundreds of students to the march. Together, we walk. Not because we expect one lone march to change things. But rather as a reminder to our culture that this isn’t an issue that will just go away.

No law legalizing abortion has settled the question. No law legalizing abortion ever will settle the question. Abortion is wrong, and people who recognize that are going to keep showing up and keep speaking up until the law recognizes that, too. Again, the law is a teacher, and our future as a nation depends upon it teaching what is right and true.

Despite what the media wants us to think, abortion is not a private matter. It wounds the women who believe they don’t have any other option. It wounds the families who lose babies to love. It wounds the health care workers, who buy into the lie of abortion. And it wounds our entire culture, choking the life out of it at its very roots.

The public devastation of abortion demands a public response. Yes, we must pray to end abortion. We must do everything we can to empower women to raise their children or place them in loving homes through adoption. But we also must continue to speak up. We must refuse to allow our faith in the dignity of human life to be pushed aside and kept out of public view. We must continue to march. When we do, we put the conscience of America on display. We remind people of what my dad always knew: Just because it’s legal, doesn’t mean it’s right.

By Maureen Ferguson

One can be forgiven for thinking all of Washington, D.C., has been consumed by impeachment frenzy these past weeks. Look closer, though, and you’ll see that while Trump administration lawyers have been tied down by the Senate trial, other administration officials have been engaged in a flurry of policy making. These new policies have gone largely unnoticed, but they are of crucial – and positive – importance to all people of faith.   

 

The last weeks alone have witnessed sweeping developments on prayer in public schools, discrimination against religious organizations, mandatory abortion coverage in health insurance plans, and government funding of programs encouraging childbirth over abortion. Additionally, the president himself attended the March for Life, and Vice President Pence held a significant meeting with Pope Francis.

 

On school prayer, Education Secretary Betsy DeVos issued guidance clarifying that students do not compromise their right to pray because they attend a public school or university. The DeVos directive also ensures that religious student groups remain on equal footing with secular student groups. This is a critical response to the recent trend of universities’ disallowing any and all religious expression or association at public institutions of higher education. As DeVos stated, "Too many misinterpret a separation of church and state as an invitation for government to separate people from their faith."

 

Public colleges and universities won’t be able to get away with this any longer, thanks to the Trump Administration. The DeVos directive reaffirms the First Amendment right of students to express religious beliefs in their schoolwork as well as to gather to pray at appropriate times. This sends a strong message to school bureaucrats inclined to ban students from praying before high school football games or to defund Christian student groups at public universities.

 

The administration also issued far-reaching rules stating that religious and non-religious charities must be treated equally in the federal grant process. Team Trump has leveled the playing field. Religious charities will now be free to compete for federal grants to serve their fellow Americans. Not only is this a huge win for religious freedom, but it’s also a huge win for the poor and vulnerable. Because, as we know, Catholic and other religious charities are highly regarded as among best in the field of adoption and foster care, caring for victims of human trafficking, providing for the elderly and the poor, and working with refugees and other vulnerable immigrant populations. Nine federal agencies participated in this rule making. The new rule applies across the entire federal government, removing discriminatory regulatory burdens that push religious entities out of the public square – and out of public service. In short, our nation’s social safety net just got stronger.

 

Another significant announcement is that the administration will vigorously enforce the Weldon Amendment, a longstanding law protecting conscience rights. California has been flagrantly violating this law by forcing all health insurance plans in the state, including Catholic health plans, to cover and pay for elective abortions. The U.S. Conference of Catholic Bishops called the policy “abhorrent, unjust and illegal… [a] supreme injustice.” The bishops welcomed the Trump administration’s action as “extraordinarily good news for the right to life, conscientious objection, religious freedom, and the rule of law.”

 

Moreover, the Department of Health and Human Services just came down squarely in support of state healthcare programs that recognize the sanctity of life. Texas had decided years ago that its Medicaid program would support pregnant women and their unborn children, but not abortion-promoting groups like Planned Parenthood. The Obama administration went after Texas but the Trump Administration just granted the necessary waiver supporting Texas’ pro-life policy.

 

That’s all policy, but it’s worth noting again what President Trump and Vice President Pence have been doing themselves. Trump addressed the March for Life rally in person, something no other president has done. Ever. The vice president also spoke to the pro-life March via video from St. Peter’s square at the Vatican, where Pence also had an hour-long private meeting with Pope Francis. The pope and vice president reportedly had a very warm meeting in which they agreed that the cause of life is the “most pressing moral issue of our time.” They also shared their commitment to persecuted Christians and other religious minorities in the Middle East. Pence talked of how proud he is that the United States has partnered with the Knight of Columbus to help rebuild Christian communities once decimated by ISIS in the Nineveh plain.

 

So while the media obsesses over Bolton bombshells and the McConnell vs. Schumer showdown, hardworking policy makers across the administration, empowered by the president to act, have made a significant difference in the lives of people of faith – and the children of God they serve.

By Father Dave Pivonka, TOR

“This is the time of fulfillment.”

Those are the first words Jesus speaks to us in the Gospel of Mark. For 14 verses, he says nothing. He meets John the Baptist, the Holy Spirit descends upon him, and he faces temptation in the wilderness. But through it all, he doesn’t say a word. Then, finally, Jesus speaks: “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel” (Mark 1:15).

The temptation, for most of us, is to hear those words in the past tense. We hear them as something Jesus said long ago to Jewish people in Roman-occupied Galilee.

But that’s not how the Scriptures work. They’re not simply a record of things that were said 2,000 years ago. They’re not a collection of history books like we find at our local library. They are “living and active, sharper than any two-edged sword . . . and discerning the thoughts and intentions of the heart” (Heb. 4:12).

This means Scripture speaks to us today. Jesus speaks to us today. Right here. Right now. This is the time of fulfillment. This is the time Jesus invites us to know him and follow him and encounter the Kingdom of Heaven. But he doesn’t just invite us. In Mark 1:15, he also tells us how we answer that invitation: “Repent, and believe.”

The Greek word used there for “repent and believe” is metanoia. It implies a turning or a change of mind. So, what Jesus says is, “Turn away from sin, and turn toward me. Change your focus—from sin, from the world, from a culture of distraction—and focus on me instead.” Ultimately, he issues a call to conversion, a call to a new way of thinking and a new way of living. And he issues that call, not just to Peter, James, John, and the rest of the 12, but to you and me.

Which means the question for us is: how do we answer that call? How, here and now, do we repent and believe? How do we experience metanoia?

Last year, the team from 4PM Media and I attempted to answer that question, when we spent 17 days in the Holy Land, filming Metanoia, a new 10-part video series on conversion and discipleship.

But the trip turned out to be much more than that.

Shot on location in some of our faith’s most sacred places, including the Sea of Galilee, the River Jordan, and the desert of temptations, Metanoia invites viewers to an encounter with Christ in both Scripture and history. It also invites each of us to look deep into our hearts, so we can hear how Christ is calling us to conversion.

For many Catholics, it’s tempting to think of conversion as a once and done event. It’s equally tempting to think of it as something other people need: that Jesus is calling other people to repent and believe—“those bishops and priests” or “those people who are in serious sin”—but not us. No, we think, it’s those people who need conversion. Never us. But in reality, it is always us.

Every one of us struggles in some way to live the Gospel. Every one of us has some area of our life that we have not handed over to Jesus. Every one of us, to some extent, bears some responsibility for the problems in the Church and world today.

That’s why conversion is a process each and every one of us must continually enter into. It’s a lifelong journey of being transformed by Christ and conformed to Christ. It’s never done. At least, not until we see Jesus face to face and hear the words, “Well done, good and faithful servant.”

And so, over the course of 10 weeks, Metanoia will invite Catholics to become the witness the world needs us to be and the disciples Jesus calls us to be. It does that by asking us to look at different areas of our life and faith—from our understanding of who Christ is and what it means to pray, to how we approach the Church’s more challenging teachings. It then invites us to think and pray about how Jesus calls us to conversion in those areas.

The whole series is really one big invitation to let God into every aspect of our life and transform it all.

Metanoia launches on Monday, February 3. Episodes will be available to watch at wildgoose.tv. I hope you join us. Because this is the time of fulfillment. Jesus is here. He has something for us right now. But we will never experience it if we don’t repent and believe. We will never experience it without metanoia.

By Father Dave Pivonka, TOR

On the afternoon of March 6, I walked around the campus of Franciscan University of Steubenville, saying goodbye to students as they headed off for Spring Break. On that cold afternoon, it was unimaginable that those students wouldn’t come back to campus to finish out the school year. It was even more unimaginable that our University, where the Mass has always been at the center of campus life, would cease the public celebration of the Eucharist.

Tragically, at Franciscan University, like everywhere else, the global spread of the coronavirus quickly made the unimaginable our new reality.

I’ve been living with that new reality for over two weeks now, and I don’t like it. So, last week, I decided to do something about it: I hung a white ribbon on the door of our University chapel.
Let me explain.

It breaks my heart to not celebrate the Mass with students, faculty, staff, and their families. I miss the singing and the filled pews, the cries of babies and the responses of the faithful. Most of all, I miss Holy Communion; I miss giving Jesus to those hungry to receive him.

I understand why our bishops and leaders made the decisions they’ve made. I’m not questioning the necessity of those decisions. Extreme social distancing, for now, is a necessary evil.

Just the same, like my brother priests everywhere, I miss my people. I long for the day we can gather again, to worship, to listen to the Word of God, to preach and to receive Jesus in the Eucharist.

Until that day comes, however, I want the men and women I serve to know that they are always with me in thought and prayer, that I’m not letting a day go by without interceding for them before God, and that I could never forget them.

Even more important, I want them to know that God could never forget them. God didn’t forget his people when they wandered in the desert for 40 years. He didn’t forget them when they worshipped idols, ignored his commands, and found themselves exiled in Babylon. And he hasn’t forgotten us now.
 
Make no mistake: Our Lord does not like being separated from his people in this way. Jesus wants to give himself to us. He wants us to encounter him in the liturgy, in the Church, and in the Eucharist.
And this is where the white ribbons come in.

Ribbons have long been a sign of remembrance. They tell the world that we have not forgotten someone: a prisoner, a soldier, or a sick friend. I’ve tied a white ribbon onto the door of Christ the King Chapel, as well as the Portiuncula Chapel, here at Franciscan University, to remind our community that their priests and their God have not forgotten them. I’ve invited my friends who are priests and bishops to do the same. They, in turn, are inviting more priests and bishops to join us.

My hope is that as Catholics walk or drive past their churches, they will see those white ribbons and know their priests are praying for them and waiting for the day we can fling open those doors to welcome them back inside.

I also hope, when they see those ribbons, they know Jesus is waiting for that day, too. He longs for the day when we can gather together once more, and he can be with all of us, again, in the sacraments.

That day is not yet here. Like the Israelites of old, the Catholic faithful have to wander in exile a little longer. Jesus has not left us orphans, though. He is still with us. He is with us in the Scriptures, which are his Word. He is with us in his people—those we live with, work with, or encounter online. He is with us in prayer and in silence and in the beauty of his creation, which is singing his praises as spring finally comes.

Look for Jesus in all those places. Look for Jesus where you are. And when you see white ribbons hanging from a church door, remember God’s promise in Isaiah 49:15: “I will never forget you.”

In the midst of the chaos and the confusion, and the craziness, let those ribbons be a reminder that your priests are still with you. Let them be a reminder that Jesus is still with you. And let them be a reminder that one day soon, this exile will end, the churches will re-open, and your priests will be standing there, ready and waiting to joyfully welcome you home.

By Andrea Picciotti-Bayer

My youngest son Patrick turns four this week. He is a delight to watch at this age, particularly when one of his older brothers carries him around the house. Facing the uncertainty of the COVID-19 pandemic, I’ve longed for the joy and confidence that Patrick exudes when he’s in their strong arms. The other day, I was reminded of a group that Saint John Paul II once called the “Strong Right Arm” of the Catholic Church – The Knights of Columbus.

The two-million-member Catholic fraternal organization is flexing that “strong right arm” in the response to the COVID-19. The order’s new “Leave No Neighbor Behind” initiative is helping local members address the pandemic’s unique challenges in tangible and intangible ways. “[O]ur duty is to lead our families, protect our parishes, and serve our communities, remembering always that where there’s a need, there’s a Knight.”

In addition to encouraging members to donate to, and volunteer at, local food banks, the Knights of Columbus are also encouraging members to donate blood. The latter is a longstanding tradition of the order. In fact, the Knights of Columbus pioneered nationwide blood drives in the United States in the 1930s. But the “Leave No Neighbor Behind” initiative doesn’t end there, because the Knights understand that the challenges will remain long after the medical crisis abates.

Whether it’s a matter of weeks or months, the stay-at-home orders will eventually be lifted and school, work, social and worship routines will resume. But the economic toll of the public closure of parishes will likely be felt long after parish churches reopen for Sunday mass. Fortunately, the Knights are offering financial support to struggling Catholic dioceses across the United States. The order just announced it has available $100 million in low-interest financing to help dioceses weather the economic impact of COVID-19 crisis. The Knight’s financial assistance program isn’t new; the order has been a key lender to parishes and dioceses for more than a century through its ChurchLoan program. The magnitude of the available assistance is. This financial safety net will allow Catholic parishes to continue to serve bodies and souls during and in the aftermath of this epidemic.

In fact, none of this is new for the Knights of Columbus. They’ve been responding to crises, individual and societal, since their founding in the late 1800s. Started by an Irish-American Catholic priest (Father Michael J. McGivney) and named in honor of the great Italian explorer (Christopher Columbus), the Knights began as an organization to care for widows and orphans from St. Mary’s parish in New Haven, Connecticut. Today the Order is organized into more than 15,000 local councils based in cities and towns across the country and abroad. Dedicated to the principles of charity, unity, fraternity and patriotism, the Knights participate in educational, charitable, religious, social welfare, war relief and public relief works.

The Knights have a long history of community outreach through innovative charitable programs. “During times of need from the 19th century to the present, the Knights of Columbus has been there in communities around the country to support one another, the Church and the evolving needs of their communities,” says Supreme Knight Carl Anderson. “From world wars, to influenza pandemics more than a century ago, to hurricanes and earthquakes, the Knights of Columbus has helped make the difference for many individuals and communities, and we will do so again during the present situation.”

Today’s Knights of Columbus constitute a vast volunteer network of members ready and willing to ensure that essential needs are met in communities from coast to coast. Members are assisting one another, especially the elderly and those living alone. At a time when many churches are closed, the Knights are reaching out to their fellow parishioners and pastors to identify and meet local needs as they arise.

Finally, the Knights of Columbus as an organization has kept its focus on the importance of placing our trust in God. It is providing spiritual resources to its members and urging them to offer prayers composed by Pope Francis and the U.S. Conference of Catholic Bishops during this time.

Once again, in a time of crisis, the Knights of Columbus has risen to the occasion to serve both neighbor and Church with the strong arms of a loving big brother.

By Dr. Grazie Pozo Christie

Coronavirus is only the latest iteration of an age-old human affliction. Even now, with the benefit of advanced medical science, our reaction – our confusion, our fear – is not so different from how our ancestors experienced recurrent and terrifying onslaughts of plague, cholera, and yellow fever across the ages. We can learn from the courage and ingenuity of those who travelled this road before us.
 
Consider the work of Dr. Carlos Finlay in Cuba. In 1880 he hypothesized, and then worked to prove his hypothesis, that yellow fever, a disease that regularly decimated coastal populations up and down the Americas, was spread by infected mosquitos. Those mosquitos came to our shores in the 17th century on African slave ships and attacked portal communities in the tropics as well as cities like New Orleans and Philadelphia. The resulting epidemics occurred with oppressive regularity in the summer months, to the people’s great dread, with mortality rates as high as 50 percent. The impact was tremendous – not only in the milllions of lives lost and the wretchedness this caused, but in economic gains and opportunities wiped out or delayed (the Panama Canal).
 
Connecting the transmission of the deadly virus to its source or vector was a decisive step forward in the long struggle against yellow fever. It preceded the development of a vaccine by more than 60 years. Here's how it happened: A young doctor, Carlos Finlay, returned to his home in Havana one night, exhausted, after caring for a Carmelite priest dying of yellow fever. Realizing he had forgotten to say his daily rosary, he sat in his armchair, sweating in the oppressive heat, fingering his beads and swatting at a bothersome mosquito. Suddenly, inspiration pierced his depression and weariness: Could the mosquito, like the one annoying him that moment, be transmitting the infection from person to person? If so, this was marvelous. One could not fight the brutal steamy summer air – the miasma – but one could fight mosquitos.
 
Inspiration, however, was not enough to proceed. Courage and even heroism would be needed to prove Finlay’s hypothesis. These were at hand, thanks to 57 young Jesuit priests and brothers who volunteered as experimental subjects. As each arrived from Spain to staff the Colegio de Belen, newly founded by Queen Isabel II of Spain, he was met by Finlay, carrying a test tube filled with mosquitos that had just fed on a patient sick with yellow fever. Taking their lives in their hands, these Jesuits allowed themselves to be bitten for the sake of their fellow human beings. Three died of the bite, but all 57 were willing to do the same.
 
Subsequent experiments supported Finlay’s hypothesis. Although a vaccine to definitively eradicate the disease would not come for decades, Finlay’s insight helped man to co-exist safely with yellow fever until that time. The incidence of yellow fever in Cuba dropped precipitously through mosquito control. Standing water, a breeding ground for the noxious pests, was eliminated where possible or treated aggressively with insecticides where not. Panama, where tens of thousands of workers had already died of the disease while building the canal followed Cuba’s lead. The last Panama Canal worker to die of yellow fever came in 1906.
 
There are important lessons for us here -- first and foremost, lessons in resourcefulness and valor. 
 
Already, thousands of human minds are, today, tenaciously working to find a solution to Covid-19. They’re persisting without respite, persisting through depression and fatigue, to find a way forward. Just as Dr. Finlay did.
 
And, you can depend on it, inspiration is sure to strike again.
 
You can also see today the same kind of valor that animated the Jesuit volunteers who let the infected mosquitos bite them. You see it in the countless men and women who keep showing up for work at nursing homes or crowded food production lines. Their examples help us all to keep up and increase our courage so we can join them as we ease back into our normal daily lives.
 
As we face the moment when we too realize that we have no choice but to go back out into the world of work and personal interactions, we can take hope from contemplating our predecessors’ success in confronting yellow fever. Like us, they dreamed of a vaccine. But they didn’t lock themselves away until it was developed. They found a way to steel themselves and then to steal the deadly efficiency away from the virus that plagued them. A century later, we can do the same.

Denver Newsroom, May 7, 2020 / 06:01 pm (CNA).- A young Catholic artist has drawn an image of the Blessed Virgin Mary on her parents' driveway bringing religious art to her local community during the quarantine.

The Diocese of Fargo posted on Facebook May 4 an image of Our Lady of Lourdes drawn by Maria Loh, a 17-year old who grew up in Fargo. She said it was an enjoyable experience to share her faith and art with her neighborhood.

“Being able to interact with people when they walked by was very moving in a way because a lot of people have never really seen sidewalk art done like that locally. So being able to share in that kind of experience, it was very, very good,” she told CNA.

Loh has recently been inspired by chalk art and pastels, which, she said, have vibrant and beautiful colors. She has drawn on the sidewalks a few times, including two images of Mary - Madonna of the Lillies and the Pieta by William Adolphe-Bouguereau.

Her most recent chalk drawing was Our Lady of Lourdes by Hector Garrido - an image she had seen as a magnet on her grandparents' refrigerator growing up. The picture has always been an inspiration, she said, noting that she decided to replicate it after Our Lady of Lourdes Shrine in France had temporarily closed due to the coronavirus pandemic.

“I heard that the shrine had been temporarily closed off to the public, and I remember … thinking that's really sad because especially in this time, we’re really looking for healing in more ways than one, like physically and mentally and spiritually,” she said.

“It really felt like people wouldn't be able to go to experience that. So I felt like drawing this image of Our Lady of Lourdes would be a good way to remind people that Our Lady is still with us even if we can’t go to her shrine.”

Loh, the oldest of five, has been involved with art projects and drawing for her entire life. She said, growing up in a Catholic family, she has been inspired by her faith and the religious art in churches.

“I see our faith as so precious... Especially in the form of the Eucharist - the actual body and blood of Christ, I've seen that we are very blessed to have that in our faith. It's something that has impacted a lot of my life growing up,” she said.

While she was working on the piece, Loh said, a majority of passersby did not know who the lady in the image was. She expressed hope that the picture would help remind people of Mary and the beauty of the Church, which, she said, is a powerful attraction to the faith.

“One thing that I hope this kind of art and image will evoke is a desire to come to know who Mary is and how rich our faith is. … All the beautiful art that can be seen in Catholic churches, especially like in Rome, there's almost a transcendental beauty to them that draws people into the faith to come to know things that they've never dreamed of before,” she said.

As Loh finishes her junior year of high school, she expressed the possibility of art school after graduation, but, while she is still uncertain of the future, said art will not be dropped anytime soon.

“I can definitely see [art school] being a possibility. I’ll have to spend some time, especially with God trying to figure out what he wants me to do. But, I don't think art is going out of my life anytime soon,” she said.

Denver Newsroom, May 7, 2020 / 08:19 pm (CNA).- A Christian ethic of service and solidarity must be an important feature of the business response to the coronavirus epidemic and its economic impact, Catholic business educators have said.

For Karel Sovak, associate professor in the University of Mary’s Gary Tharaldson School of Business, two of the biggest skills that business can bring to recovery efforts are self-awareness and empathy.

“A business needs to help the community identify who they are, which may have been lost during this time of stay at home,” he told CNA. “Businesses need to help communities focus on what makes it viable in the first place, which are the people. Business can be used as a force for good only if they understand what that ‘good’ means. Being aware of those strengths can help transform a community as they seek to overcome any devastating tragedy, natural or otherwise.”

He cited the symbolic unity and mutual support shown by individuals and businesses, whether by showing hearts in windows, purchasing gift cards for businesses, or taking meals to essential personnel.

Over 75,000 deaths are attributed to Covid-19 in the U.S., with over 1.25 million confirmed cases, John Hopkins University said Thursday. Efforts to prevent the spread of infection led to public officials’ orders to close businesses, with the exception of some businesses deemed essential services.

Millions of people have been left unemployed due to the closures, while those with essential jobs worry that their places of employment are newly dangerous.

Sovak emphasized the importance of trust as a business skill, but noted that low trust and polarization were problems even before the epidemic. Community is about bringing people into communion, and business has a role to play in that community building.

“Business can reassure families, non-profits and churches that they are there for them. Solidarity is the word that comes to mind when determining how to establish trust,” he said. The social and spiritual nature of the human being means people will need to come together once again “to use the gifts God gave to each person to meet the needs of others.”

Laura Munoz, associate professor of marketing at the University of Dallas’ Satish and Yasmin Gupta College of Business, said her business school emphasizes both a skill-based and a virtue-based education that can help respond to the crisis.

Business professors aim to help students become resilient and adaptable. They must become critical thinkers “aware of multiple stakeholder perceptions in an ethical way,” she told CNA. These skills can also help in the service of others, as in the case of a business student who used her business skills to fund raise for an Argentine orphanage on social media.

“Yes, skills are needed but they cannot come if the ‘business person’ is not aware of the needs of the environment and does not have love, charity, for others,” said Munoz. “Businesses that acknowledge that serving a community is give and take, not just take, will probably receive more community support as well.”

For Sovak, Catholic business education focuses on virtues, “servant-leadership,” and upholding the tenets of Catholic social teaching.

“There is no proof that any instruction can adequately prepare anyone, let alone young minds, for such a large-scale disruption as this pandemic has caused,” he said. However, teaching students the cardinal virtues of prudence, courage, justice and temperance is a good path in both strong economies and in economic downturns.

Such an education helps students “to understand that life is not about them; it is about serving others who are in need, which is what we are called to do.” Students should be prepared “to recognize their vocation is more than a job and they are called to greatness, ‘magnanimity,’ especially in dire times.” This helps them to “focus less on self and more on the situation at hand” and to bring about “true humility.” This path helps students be optimistic and trusting in innovative ways and help contribute to solutions

“Life is full of disruptions, simply because we can’t predict the future,” Jay Wesley Richards, assistant research professor at the Catholic University of America’s Busch School of Business, told CNA. “I think two of the most important business skills are simply virtues. One is courage—which means you’ll act even if you might fail. The other is resilience or anti-fragility—which means you learn from disruption and failure. The pandemic, and more precisely, the shutdown in response to it, is a historic and massive disruption. But disruption itself is part of life.”

Richards said one of his classes this semester had been discussing looming disruptions from technology and “the need to develop virtues and skills that humans will always do better than machines.”

“The discussion was mostly abstract until spring break, when the semester itself was disrupted by the pandemic shutdown, and we had to move online,” he said. “Suddenly, we were using disruptive (if imperfect) video-conferencing technology! At that point, students started asking more questions about disruption in the economy.”

Economic downturns in the business cycle are a standard topic in business education. Munoz said a pandemic is one of many possibilities taught through case studies, role playing, business planning, and discussions.

“We focus on going beyond a disruption and thinking ‘so what? How do we continue?’”

“Instead of the business coming to a stop, we think: ‘and what else can we do? How else can we do it?’” she said.

Michael Welker, an economics professor at Franciscan University of Steubenville, reflected on the need for creativity given the conditions of a pandemic event.

“Such an event, in our lifetimes, is one that is unprecedented, complex, and so widespread, that there is a need for courage, openness to failure, iteration of ideas and experiments, and a need for management decisions to frame their enterprise cultures to engender this powerful way that human beings image the Creator,” Welker said.

Efforts to re-open businesses and other social venues, including places of worship, have come to be the focus of debate, planning, and activity.

Welker said the focus on “restarting the economy” means a focus on “a critical aspect of human life--a prudent and wise engagement with the world in many dimensions.” These dimensions include work, leisure, community, worship, and recreation. He suggested any approach to “restarting” the economy should take place in a context that recognizes “the great dignity of work” with the added sense of “the essential things, which are beyond just ‘making a living’.”

“This disruption has brought much multi-dimensional damage to people,” he said. “I believe authorities are attempting to walk the fine line between a serious and known risk and the need to get people into ‘normal’ living and acting, with the heightened concerns for safety and health.”

Sovak said that while there was indeed economic disruption, in part the economy “never really stopped.” Consumers continued to purchase, many people found different ways to trade, and the government infused additional money seeking a positive impact.

“If we are discussing how to get people back into the mix of work, travel, or play, again, much of that never stopped with work at home, it just got more creative,” he said.

At the same time, Sovak said that a too cautious approach to re-opening business will mean many businesses close, unable to adapt to the coronavirus epidemic.

There is also another risk.

“The risk of being too reckless means this thing (the epidemic) will come back around in a couple of months and bring about an even more devastating grind to the economy,” he added. “Again, the virtue of prudence comes to mind on how to tell what the times call for.”

“This isn’t a one-size fits all solution – what is controllable and what is predictable will be two ways to view the danger,” Sovak continued. “How much certainty does one have in the situation? The more certainty there is, the less risk and easier the decision that can be made.”

Richards similarly said there is no one right answer for a business response.

“Every business will have specific, even unique challenges, depending on where it is and what it does,” he said. “But the same general rules apply for businesses as for everyone else: Treat every person with respect and dignity, and that includes employees and customers.”

“It’s a serious mistake to present the current debate as if it were between the ‘economy’ on one side, and ‘lives’ on the other,” Richards said. “We should care about the economy precisely because we care about human lives and well-being. Really families, real companies, employers, and employees. Real lives.”

Richards cited the massive unemployment in recent weeks. The unemployment rate was at an historic low of 3.5% in February. Since mid-March, 33.3 million people have filed unemployment claims, making the unemployment rate higher than 20%, BBC News reports.

“There’s no such thing as a zero-risk option this side of the kingdom of God,” Richards continued. “Any challenge, like the coronavirus, involves a multi-side risk: Lives were at stake no matter what path we took,” he said. “The path of wisdom lies in understanding what the real risks are, and how likely various outcomes are. Only then do we have much chance of responding so that the benefits are greater than the costs.”

In the coronavirus epidemic, policymakers face the challenge of making “far-reaching decisions without having very good information to work with.”

“A response that puts 30 million people out of work isn’t just an economic inconvenience. It leads, and will lead, to loss of life and well-being,” said Richards. “The president understood this from the beginning. This is why he worried on Twitter that the ‘cure’ not be worse than the ‘disease’.”

“The question we will be asking for the next several years is this: Did the government response, and in particular, the shutdown of businesses and shelter-in-place orders for healthy people, save more lives than, in the long run, it will have cost?”

Sovak told CNA there are signs that tell whether a business mentality is dominating a discussion or or being neglected. When there is “negativity, pessimism or placing blame,” a conversation is likely headed in a wrong direction, whether a business community is being criticized or is offering criticism.

“Business certainly can’t solve every issue or does it have all the answers; however, there can be many benefits in taking a business approach to address any situation,” he said.

At the same time, a business analysis may not appeal to many, given the human cost.

“People are acting on emotion more today than facts and reason. Thirty million people are unemployed – putting a business touch on that doesn’t help that situation,” Sovak said. “Supply and demand means prices will rise, and inflation will come about but that doesn’t mean we have to bring that approach into the conversation when many people’s lives have been disrupted both financially and health-wise. This is where empathy has to come into play.”

Denver Newsroom, May 8, 2020 / 02:59 am (CNA).- On Sunday, March 15, Nebraskans in the Diocese of Lincoln still had a choice of whether or not they wanted to attend Mass and risk possible exposure to coronavirus.

By the next day, they didn’t. Public Masses in the diocese were canceled, as they soon were throughout the country due to the pandemic.

Now that curves of infection are “flattening” and hospitals have had a chance to ramp up their capacity and supplies, many dioceses, including Lincoln, are slowly reopening Masses to the public. What exactly that will look like varies a lot depending on each parish's unique spaces and limitations. 

Archbishop George Lucas, currently serving as acting bishop of Lincoln, has followed guidelines from Governor Pete Ricketts in issuing some general guidance for re-starting public Masses. Ultimately, however, he left the decision to reopen up to each individual parish.

One place that has been offering public Masses as of Monday, May 4, is St. Wenceslaus parish in Wahoo, Nebraska, a town of 4,500 people located in the Diocese of Lincoln.

Fr. Joseph Faulkner, the pastor of St. Wenceslaus in Wahoo, said he decided to reopen public Masses at his parish after meeting virtually with the other priests in his area. The Masses, of course, will look quite different than normal - with limited capacity, social distancing, and precautions like no holy water, no hymnals, and no sign of peace.

And in many ways, Faulkner said he is encouraging his parishioners to act like it’s the weekend of March 14-15 again.

“From the get-go, we're telling people - you need to make a decision. I even put in my message (to parishioners), think back to - it's March 14th and you're trying to make a decision. Whatever decision you made then is probably still the right decision. If you need to be extra careful for yourself, for your family, for your parents, for your coworkers, for your patients you see in the nursing home, stay away,” he said.

Parishes in the cities of Lincoln and Omaha decided to wait to reopen, Faulkner said. Lincoln has a re-opening date of May 11 for non-essential businesses, and the size of Omaha parishes made re-opening at this point very difficult. Although Wahoo sees a lot of traffic from Lincoln and Omaha and other surrounding towns, Faulkner said he thought he could use appropriate precautions to make reopening safe at his parish.

“St. Wenceslaus specifically is lucky. We've got a nice big basement, so that gets you another 30%-40% seating room. We've got three priests, which is really lucky. So from five weekend Masses, we're going up to eight, so we can do more to spread our people out.”

Faulkner said he has even offered to other parishes with just one priest that he can send someone to help them out if they are offering extra Masses for social distancing and are feeling burned out.

For attendance and seating, Faulkner said he is blocking off every other pew and is going to stagger families in order to maintain six feet of distance. Instead of having people call or sign up online, Faulkner said he is hoping that the extra Mass times, the use of the basement space, as well as the people who choose to stay home, will be enough to maintain an appropriately staggered congregation.

Faulkner said he has been grateful to have public weekday Masses before the weekend to work out some of the kinks of the new restrictions. For example, he’s still working on his communion line protocol, he said. He tried a method using the side aisles and then the center aisle at his first Mass on May 4th, and “it was horrible. So I'm going to fix that tomorrow.”

Masks during communion have also been tricky.

“It's really hard to say Mass with a mask on, and then I have to make my Communion, I have to receive,” Faulkner said. The priests were donated some N95 masks, which Faulkner tried to use on Monday, but the straps made it hard to quickly receive communion and readjust the mask without touching his face or his glasses, he said, so he’s hoping to find a different kind of mask by the weekend.

From his parishioners, Faulkner said he has seen a variety of attitudes toward the closing, and now re-opening, of public Masses.

“There's really three camps,” he said. “There's the, yes, amen, be safe, meditate-on-the-saints-who-didn't-have-the-Eucharist-for-years group.”

“Then there's definitely the middle group, which is like, I don't want to take any risks, but I want the first available ‘okay’ to go to Mass,” he said.

“And then there's the, ‘I'm 85. If I die because I went to Mass, thank God’ crowd. Literally the people who are most cavalier are the older ones,” Faulkner said.

A bishop’s perspective: Oklahoma

Archbishop Paul Coakley, the bishop of Oklahoma City, told CNA that Catholic parishes throughout the state will start celebrating public Masses again on May 18th, with their first public weekend Masses on May 23-24, the Feast of the Ascension.

In a May 7 letter to Oklahoma Catholics posted on the archdiocese’s website, Coakley recognized that while the past two months without Mass have been a painful time for many, God never abandoned his people.

“The gift of the Holy Spirit assures us of God's continued presence in our lives. No matter the circumstance, he is with us. Perhaps the greatest sacrifice for the lay faithful these past few months has been fasting from Christ’s body, blood, soul and divinity given to us in his real presence in the Eucharist. We pray that in this time of Eucharistic fasting, God has graced you with a profound hunger for this communion with Jesus and the members of his Body, the Church,” he stated.
 
The timing of reopening public Masses was chosen just before the feasts of the Ascension and Pentecost “to remind us of God’s faithfulness and to prepare to celebrate the birth of our beloved Church on Pentecost,” he added.

The decision was reached through consultations with Bishop David Konderla of Tulsa, priest councils in the state, and medical experts, “including a prominent infectious disease specialist,” Coakley said.

“It won't be business as usual,” he said.  “We will be celebrating public Mass and people will be able to come and they will be able to receive Holy communion, but the churches won't be full. In fact, we're limiting it to 33% of the occupancy capacity,” he noted.

“We've been very cautious watching the numbers and putting in place pretty strict guidelines to ensure that we were able to maintain social distances and practice the appropriate kind of hygiene,” he added.

A five page document released by the state’s Catholic dioceses details the exact guidelines, such as including 6-foot social distancing between pews, the recommendation that all attendees wear masks, and the recommendation that priests have plenty of hand sanitizer readily available throughout the church.

Coakley said the document offers guidelines for pastors while still giving them the flexibility to implement the recommendations and requirements in the way that works best for their unique parishes.

“If the church fills beyond capacity, we’re asking them to consider using other space in the parish, perhaps the parish hall, to be able to put overflow crowds and continuing to social distance properly, parking lots, things of that sort,” he said. “We're going to have to rely upon the creativity of our pastors and they have been demonstrating a great deal of creativity up to now, so I'm sure they'll continue to do so.”

Coakley said he is asking priests to also continue offering livestream Masses for people who will choose not to come to the public Masses at this time. He noted in his May 7 message that the dispensation from the Sunday obligation still stands for all Oklahoma Catholics at this time.

“We are dealing with an invisible threat to people’s lives, a virus that our brightest doctors and scientists are still figuring out. The ever-present temptation in our American culture is to want solutions immediately and to act quickly, because we want what we want, and we want it now. As a Church, we must proceed more deliberatively,” he said.

Coakley told CNA that while he understands Catholics’ fear, anger and frustration during these past two months of suspended Masses, he also encouraged them to think of their time away as a way of serving others.

“We’re really living through a health crisis, a time of severe challenges, and it's impacting us in so many ways economically, and in terms of social isolation, loneliness, the liturgy also. But I think we need to think beyond individual rights and consider also our responsibilities toward one another, especially the responsibility to love and serve one another, to be mindful of one another's needs.”

Wichita, Kansas

On May 3, Bishop Carl Kemme of the Diocese of Wichita announced plans to reopen public Masses starting on Wednesday, May 6, following recommendations of the county’s local public health authorities.

Phase one of the guidelines will last until May 20, and they stipulate that parishes may hold Masses at no more than 33% capacity. Churches will use only one entrance, so that the number of people coming may be properly counted and seated, and six foot spacing should be clearly marked so that people can maintain social distance.

Mass attendees are encouraged to wear masks, and priests are required to wear them while distributing communion. Parishes are also encouraged to keep hand sanitizer available at entrances, and parishioners are “strongly encouraged” to receive communion in the hand.

Fr. Clay Kimbro is the parochial vicar at St. Anne’s parish in Wichita. Kimbro said he and the other priests of the diocese have been having weekly virtual talks with the bishop about when to re-open Masses and what that might look like, and so priests were able to give feedback as to what guidelines they thought would work well.

At St. Anne’s, which has 1,200 families, Kimbro and his leadership team have been meeting and working on logistical things, like roping off every other pew so that Mass attendees can maintain proper distancing.

He said he has also had extra meetings with his ushers, who on the weekends will “seat everyone so that they can make sure that the distance is maintained. That's a lot more responsibility than our ushers are normally given.”

Kimbro said the parish is not having parishioners sign up for Masses online. Instead, if more people show up than the allowed 33%, the overflow congregation will be directed to the school’s auditorium, where a second priest - either Kimbro or his pastor - will celebrate a concurrent Mass, also with social distancing protocols in place.

“We were a little leery of (adding Mass times), because when you add Mass times, it's hard to take them back,” Kimbro said. “Also, it's hard to turn people away. They come to the door at 10 a.m. for Mass, and we say, ‘Come back at 1:00 p.m.’ Well, it's a lot easier to say, ‘Go over to the auditorium.’”

Kimbro said the parish is working on decorating the auditorium to make it an appropriate place to have Mass, and they are also putting down tape lines to direct traffic and to mark distances.

“There's a lot of work in planning, and it can be a little overwhelming, but we're overall just really excited to see people again,” he said.

St. Anne’s parishioners have been “all over the map” in terms of their eagerness to return to Mass at this time, Kimbro said. Some have been signing up to read at Mass, or to usher or distribute communion, because they miss Mass so much and they want to be involved.

Others are a bit more anxious, Kimbro said, and he has encouraged those people to attend weekday Masses, where there are likely to be fewer people.

He also added that the Sunday obligation continues to be dispensed for everyone, as Bishop Kemme made clear in his May 3 announcement.

“I do want to emphasize that the current pandemic is far from over. Medical experts tell us that this health crisis remains a very serious threat to the lives of many people,” Kemme stated.

“Because of this, I want to urge all those in the high risk population and others who so choose to continue to use the general dispensation I am giving from the obligation to attend the Sunday celebration of the Mass, which continues indefinitely during this crisis. Please do not put yourself or others at risk by attending the Masses once they resume. This is my urgent appeal to all in our Catholic Community: use extraordinary caution and good judgment in determining if you should attend Mass. No mortal sin is committed if you decide that you and your family should not attend.”

Kimbro said that he is looking forward to having parishioners come back to Mass, even though it might not be the triumphant return that some may have envisioned just yet, with everyone packing in the pews like normal.

“I think everybody was hoping it would kind of be like this post-9/11 experience, where churches are packed and everybody recognizes that need (for God), but we're tempering that, and it's kind of like everything in this virus, right? Our expectations versus our reality - having to live in the reality of the moment and what we're given and just go with that,” he said. 

“But then I looked at the Gospel for this Sunday that we're back, and the first line is: ‘Do not let your hearts be troubled.’ So that's perfect.”

Vatican City, May 8, 2020 / 04:00 am (CNA).- We must learn to let ourselves be consoled by Jesus when we are suffering, Pope Francis said at his morning Mass Friday.

In his homily in the chapel at Casa Santa Marta, May 8, the pope noted it was difficult to accept Christ’s consolation in times of distress. 

Reflecting on the day's Gospel reading, John 14:1-6, which records Jesus’ words to his disciples at the Last Supper, the pope said the Lord recognizes their sadness and seeks to console them.

"It is not easy to allow ourselves to be consoled by the Lord,” he said. “Many times, in bad moments, we are angry with the Lord and we do not let Him come and speak to us like this, with this sweetness, with this closeness, with this meekness, with this truth and with this hope.”

He noted that Jesus’ way of consoling was quite different to telegrams of condolence, which are too formal to console anyone. 

“In this passage of the Gospel we see that the Lord consoles us always in closeness, with the truth and in hope,” he said. “These are the three marks of the Lord's consolation.”

The pope observed that Jesus is always close to us in times of sorrow.

“The Lord consoles in closeness. And He does not use empty words, on the contrary: He prefers silence,” he said, according to a transcript by Vatican News.

He added that Jesus does not offer false comfort:  

“Jesus is true. He doesn't say formal things that are lies: ‘No, don’t worry, everything will pass, nothing will happen, it will pass, things will pass…’ No, it won’t. He is telling the truth. He doesn’t hide the truth.”

The pope explained that Jesus’ consolation always brings hope. 

He said: “He will come and take us by the hand and carry us. He does not say: ‘No, you will not suffer: it is nothing…’ No. He says the truth: ‘I am close to you, this is the truth: it is a bad time, of danger, of death. But do not let your heart be troubled, remain in that peace, that peace which is the basis of all consolation, because I will come and by the hand I will take you where I will be’.”

The pope concluded: “We ask for the grace to learn to let ourselves be consoled by the Lord. The Lord's consolation is true, not deceiving. It is not anesthesia, no. But it is near, it is true and it opens the doors of hope to us.”

After Mass, the pope presided at adoration and benediction of the Blessed Sacrament, before leading those watching via livestream in an act of spiritual communion.

The congregation then sang the Easter Marian antiphon “Regina caeli.”

At the start of Mass, the pope noted that World Red Cross and Red Crescent Day falls on May 8, the anniversary of the birth of Henry Dunant, founder of the International Committee of the Red Cross.  

Pope Francis said: “We pray for the people who work in these worthy institutions: may the Lord bless their work which does so much good.”

CNA Staff, May 8, 2020 / 06:00 am (CNA).- EWTN Global Catholic Network, the world’s largest Catholic media organization, announced Friday that Andrew Walther – an experienced Catholic journalist, media executive, and advocate for persecuted Christians – has been named president and chief operating officer of EWTN News, Inc. The appointment is effective June 1.

Walther began his Catholic media career as a journalist writing for the National Catholic Register two decades ago. Most recently he has served as vice president for communications and strategic planning at the Knights of Columbus.

In his role as president of the news division, Walther will oversee EWTN’s vast news media platforms, which create content in English, Spanish, German, French, Portuguese and Italian. Its holdings include Catholic News Agency, the National Catholic Register, the ACI Group, ChurchPop and EWTN’s lineup of television and radio news programming.

“As well as being an accomplished Catholic journalist and media executive, Andrew Walther brings to this role unique expertise in the global Church,” said EWTN Chairman and CEO Michael P. Warsaw.

“His leadership experience with a global Catholic communications and media operation – and his previous work with the National Catholic Register and EWTN News Nightly – gives him the added advantage of already knowing the Catholic media world and many of the people within the EWTN family. We look forward to having him lead and strengthen our news division,” Warsaw said.

Since 2005, Walther has worked in senior roles at the Knights of Columbus. During his tenure at the Knights, Walther helped launch the organization’s modern communications department, overseeing work with Catholic and secular media outlets, the launch of social media channels and video production, and the organization’s global media work, especially in Europe and the Middle East. He was also heavily involved in the organization’s charitable work and disaster relief initiatives.

Walther also organized and led the Knights’ work on behalf of persecuted Christians in the Middle East, traveling to Iraq several times and successfully leading a public effort to have ISIS’ campaign of persecution declared  a genocide by Secretary of State John Kerry.

His advocacy for persecuted Christians and other religious minorities in the Middle East helped shape policy in both the Obama and Trump administrations, and he also helped play a role in forging a bipartisan legislative consensus on behalf of persecuted Christians and other victims of ISIS in the Middle East. Walther’s efforts included working with other governments and the UN as well as with Catholic, Orthodox, Protestant, Jewish and Muslim leaders to end violence and persecution and bring relief to persecuted Christian communities.

“Andrew Walther has been a good friend and a trusted colleague for many years,” said Archbishop José H. Gomez of Los Angeles, who is president of the U.S bishop’s conference and a longtime member of EWTN’s board of governors.

“Andrew is one of the Church’s finest strategic thinkers and a highly respected advocate for international religious liberty. All of this will serve him well as head of the world’s largest Catholic news organization. I wish him great success.”

While working closely over the years with many bishops, dioceses and Catholic organizations in North America, Walther also worked closely with the Vatican on several projects under both Pope Benedict XVI and Pope Francis.

“Mother Angelica created a network dedicated to ‘the advancement of truth’ and Catholic news is a vital part of this mission,” Walther said Friday.

“I look forward to working with the talented and dedicated team of journalists at EWTN News to provide news from a Catholic perspective and to highlight important stories that might otherwise be overlooked.”

In addition to his roles in media and religious freedom advocacy, Walther also oversaw the Knights’ polling and book publishing operations, which included several New York Times bestsellers. Together with his wife, Maureen, he co-authored “The Knights of Columbus: An Illustrated History,” a book released this year.

CNA Staff, May 8, 2020 / 07:00 am (CNA).- A new “dial-a-Mass” service enabling Catholics with no internet connection to listen to Sunday Masses is proving a success, an English bishop has said. 

Bishop Terence Drainey of Middlesbrough said that 100 people used the Mass-by-Phone service when it launched May 3.  

Public Masses were suspended in England from March 20 and churches ordered to close days later. The government has not indicated when churches will be allowed to reopen. 

The Diocese of Middlesbrough, in northern England, decided to introduce the phone line -- believed to be the first of its kind in England -- when it became clear that some Catholics were unable to follow livestream Masses because they didn’t have smartphones or Wi-Fi.

Bishop Drainey told CNA: “We’re trying to reach out to as many people as possible. But it became obvious to us that there are some people who aren’t on the internet and they are being completely missed and also wanting to somehow take part in the Mass.”

“As a result of that, talking to our communications people, we came up with this idea of having a ‘dial-a-Mass’ system.”

When Catholics call the service, they hear a brief message welcoming them to St Mary’s Cathedral in Middlesbrough. A recording of the Sunday Mass then begins. 

The Knights of St Columba Council 29 is funding the service, which the diocese believes is the first in England that doesn’t require special access codes.

Bishop Drainey said the line was part of the Church’s creative response to restrictions imposed by the government to prevent the spread of COVID-19.

“One of the things that this crisis situation has brought out is people’s imagination: how to initiate new ways of praying, new ways of getting in touch with the larger Church, participating virtually in liturgical celebrations,” he said.

He added that the service was likely to continue after the crisis passed. He recalled that an 86-year-old woman had phoned him just before the lockdown to talk about livestreamed Masses:

“I said we’re about to do it. ‘That’s fine, great,’ she said. ‘But when all this is finished, you need to continue livestreaming. People like me who can no longer get out, we long to be able to somehow be in contact with the Mass. So promise me there you'll really encourage livestreaming after this has all passed.' And I said: 'Yes, absolutely. I agree.'”

In addition to livestreaming Masses and Mass-by-Phone, the diocese is planning to hold a virtual pilgrimage to Lourdes after it was forced to postpone its regular trip to the French shrine at the end of May. The online pilgrimage will include services on Facebook as well as special prayers and reflections. 
 

Rome, Italy, May 8, 2020 / 10:00 am (CNA).- The U.S. Ambassador to the Holy See has called attention to the role of faith-based organizations in delivering U.S government relief funds to assist people who are suffering due to the coronavirus in Italy.

“The United States is funding NGOs and faith-based organizations that can effectively deliver critical assistance,” U.S. Ambassador Callista Gingrich told EWTN News May 6. 

“It’s important that American money be put to good use. Faith-based organizations are effective and trustworthy partners. They’re inspired by a sense of purpose and dedication to help those most in need,” the ambassador said.

The U.S. Agency for International Development (USAID) has committed $50 million to aid Italy as it responds to the outbreak, which includes $30 million in funding split between faith-based organizations, nongovernmental organizations, and public international organizations, an official from the embassy told CNA. 

This is part of the $900 million the U.S. government is contributing globally in response to the COVID-19 pandemic. On May 6, U.S. Secretary of State Mike Pompeo announced that $100 million will be used to support virus detection and control, and $28 million to support refugees and migrants.

While the U.S. government is still in the process of vetting which NGOs and faith-based organizations will be receiving funds in Italy, Ambassador Gingrich said that the assistance package includes funding for “some of our Vatican-affiliated partners here, in Italy.”

A USAID document published in April describes the work of Catholic Relief Services and Caritas in Bangladesh, Nepal, Lebanon, Liberia, Kenya, Guatemala, and Mexico in supporting health care among vulnerable populations. It also showcases the contributions of Islamic Relief USA, the Jewish Distribution Committee, World Vision, and Malteser International, the aid agency of the Order of Malta.

In Italy, Malteser International set up a hospital and donated 260 ventilators, and distributed food and medicine to elderly in isolation.

A symposium at the Vatican on government partnerships with faith-based organizations co-hosted by the U.S. Embassy to the Holy See in October also highlighted the work of Caritas Internationalis, the Community of Sant’Egidio, and Aid to the Church in Need in providing humanitarian assistance.

The U.S. government has previously partnered with faith-based groups to provide emergency relief, defend religious freedom, and combat human trafficking, stating that faith-based organizations provide “unparalleled access to local populations and a fierce dedication to human dignity.”

In April, the embassy publicized the work of the evangelical Christian organization Samaritan’s Purse in creating and staffing an emergency field hospital in Cremona, Italy, in an online video. 

“As the world continues to battle the COVID-19 pandemic, faith-based organizations are playing a vital role,” Gingrich said in the video. 

Nearly 30,000 people have died in Italy’s coronavirus outbreak, according to the Italian Ministry of Health’s statistics on May 7. At least 89,000 people remain infected with COVID-19 in Italy after a total of more than 215,000 cases were documented, mostly in the north of the country.

Due to Italy’s nationwide lockdown, the U.S. Embassy to the Holy See has had to cancel several events it had scheduled for the spring, including a symposium, “Confronting the global rise of anti-Semitism,” scheduled to coincide with the opening of the Vatican’s archives on Pope Pius XII. 

However, the ambassador said that she has continued to speak with members of the diplomatic community via weekly video conferences.

“This pandemic will greatly affect our priorities and activities going forward. However, through meetings, symposiums, and cultural diplomacy, the U.S. Embassy to the Holy See will continue our important work with the Vatican to advance peace, freedom, and human dignity around the world,” Gingrich said.

CNA Staff, May 8, 2020 / 10:25 am (CNA).- Archbishop Carlo Maria Viganò has accused a Vatican cardinal of causing him “serious harm” in a bitter war of words over a controversial open letter regarding the coronavirus crisis.

In a statement published May 8, the archbishop criticized Cardinal Robert Sarah’s decision to distance himself from the letter, titled “Appeal for the Church and the World,” which argues that the coronavirus pandemic has been exploited in order to create a one-world government.

The statement details Vigano’s account of his interactions with Sarah beginning May 4. Viganò claims that on the evening of May 7, the prefect of the Vatican's Congregation for Divine Worship and Sacraments asked him to remove him from the list of signatories to the letter, which had by that time already been published.

“With surprise and deep regret,” he wrote, “I then learned that His Eminence had used his Twitter account, without giving me any notice, to make statements that cause serious harm to the truth and to my person.”

Viganò was referring to a series of three May 7 tweets from Sarah, which said: “A Cardinal Prefect, member of the Roman Curia has to observe a certain restriction  on political matters. He shouldn't sign petitions in such aereas [sic].”

“Therefore this morning I explicitely [sic] asked the authors of the petition titled ‘For the Church and for the world’ not to mention my name.”

“From a personal point of view, I may share some questions or preoccupations raised regarding restrictions on fundamental freedom but I didn't sign that petition,” Sarah added.

Viganò’s statement continued: “I am very sorry that this matter, which is due to human weakness, and for which I bear no resentment towards the person who caused it, has distracted our attention from what must seriously concern us at this dramatic moment.”

After Viganò issued his rebuke, Sarah tweeted May 8: “I will not speak to this petition, which today seems to occupy a lot of people. I leave to their conscience those who want to exploit it in one way or another. I decided not to sign this text. I fully accept my choice.”

In his statement, Viganò said he had chosen to publicize his private conversations with Sarah because he had a duty to tell the truth, and “also for the sake of fraternal correction.”

Vigano said Sarah had initially told him: “Yes, I agree to put my name to it, because this is a fight we must engage in together, not only for the Catholic Church but for all mankind.”

He confirmed that Sarah’s signature has now been removed from the open letter.

Vigano, a former papal nuncio made headlines in August 2018, for a letter that alleged Vatican officials had ignored warnings about the sexual abuse of disgraced former cardinal Theodore McCarrick. Since that time, Vigano has released numerous letters expressing his viewpoints on matters in the Church, which include criticisms of Pope Francis and other curial officials.

The appeal argued that as a result of the pandemic centuries of Christian civilization could be “erased under the pretext of a virus” and an “odious technological tyranny” established in its place.

It said: “We have reason to believe, on the basis of official data on the incidence of the epidemic as related to the number of deaths, that there are powers interested in creating panic among the world’s population with the sole aim of permanently imposing unacceptable forms of restriction on freedoms, of controlling people and of tracking their movements. The imposition of these illiberal measures is a disturbing prelude to the realization of a World Government beyond all control.”

Several bishops and cardinals are alleged to have signed the letter. Bishop Joseph Strickland of Tyler, Texas told CNA May 7 that he had signed it.

A press release on the appeal’s website May 8 claimed that Robert Kennedy Jr, son of the slain US. Presidential candidate Sen. Robert Kennedy, had signed the letter.

To date, nearly 4 million people have tested positive for the coronavirus, and at least 272,000 have died.

CNA Staff, May 8, 2020 / 12:30 pm (CNA).- A federal judge in Arkansas on Thursday upheld the state’s requirement that women obtain a negative coronavirus test before having an abortion.

Calling the decision “agonizingly difficult,” Judge Brian Miller for the Eastern District Court of Arkansas said the state’s testing mandate—which applies to all elective surgeries and not just abortions—is “reasonable” during the public health emergency and was not done “with an eye toward limiting abortions.

The judge noted that “it is undisputed that surgical abortions have still taken place.”

The abortion clinic Little Rock Family Planning Services had requested a temporary injunction on the state health department’s requirement that elective surgery patients obtain a negative new coronavirus (COVID-19) test result within 48 hours before the procedure.

Previously, the health department ordered a halt to non-essential surgeries on April 3 to preserve resources for treating COVID-19.

The Little Rock abortion clinic performed abortions while claiming they were offering “essential” procedures, and after the health department ordered them to stop on April 10, the clinic challenged the state in court. The diocese’s Respect Life Office noted that women were traveling to the clinic for abortions from nearby states such as Texas and Louisiana.

The clinic won its case for a temporary restraining order at the district court level, but the Eighth Circuit appeals court subsequently overruled that decision and sided with the state.

The April 3 directive was updated April 24 to allow for some elective surgeries provided certain conditions were met. Elective abortions were included in the “non-essential” surgeries that were allowed to continue on April 24.

These conditions included no overnight stays, no contact with COVID-19 patients in the previous 14 days, and a negative COVID-19 test for patients within 48 hours of the surgery.

According to the clinic, which asked for a temporary injunction, three women were seeking to obtain “dilation and evacuation” abortions but were prevented from meeting the state’s testing requirmenet. One woman said she was unable to get a COVID-19 test; another said the lab could not guarantee she would receive results in 48 hours. The third woman was unable to get an abortion in Texas, and drove to the Little Rock clinic; she was told the results of her test would not be available for several days.

In response, the state’s health department said that four surgical abortions had still been performed at the clinic between April 27 and May 1, with COVID-19 test results having been obtained within 48 hours of the abortions, and thus the directive was not an “undue burden” on women seeking abortion.

In his decision on Thursday, Judge Miller said that the pandemic is a serious threat, noting that at the time of the opinion more than 70,000 people had died in the U.S. from the virus including more than 3,500 people in Arkansas.

He said the case “presents the tug-of-war between individual liberty and the state’s police power to protect the public during the existing, grave health crisis,” and noted that the three women as well as others “are very troubled. There is a strong urge to rule for them because they are extremely sympathetic figures, but that would be unjust.”

Rome Newsroom, May 8, 2020 / 02:00 pm (CNA).- After the Congregation for the Doctrine of the Faith ruled that the hospitals of the Brothers of Charity in Belgium can no longer be considered as Catholic, the religious order is seeking to prevent the hospital network from using its name, their general superior told CNA. 

Br. René Stockman, general superior of the Congregation of the Brothers of Charity, said he fought to keep the Catholic identity and mission of the hospitals intact. But when the Brothers of Charity Organization, the non-profit group which manages the hospitals, approved pro-euthanasia guidelines 2017, he immediately referred the matter to the Congregation for the Doctrine of the Faith, which issued its decision at the end of March.

The CDF decision was communicated in a letter dated March 30, stating that "with deep sadness" the "psychiatric hospitals managed by the Provincialate of the Brothers of Charity association in Belgium will no longer be able to consider themselves Catholic institutions."

Stockman said he was now working to stop the 15-hospital network run by the Brothers of Charity Organization, the non-profit which brought in the pro-euthanasia policy, from continuing to use the order’s name.

“As a congregation,” Br. Stockman said, “we will clearly ask them not to use the name Brothers of Charity anymore for the psychiatric hospitals,” adding that ”we will do everything to come to clear arrangements without going to legal fight.” 

“We hope that we can make it [work] in that way,” he said, but the non-profit’s board have signalled resistance. 

Raf De Rycke, president of the Brothers of Charity Organization, said on May 5 that he intends to continue using the order’s name, and claimed the hospitals fulfil the same mission, and the same vision as ever, despite bringing in euthanasia.

The Stockman said the order was always adamant that they would never accept the possibility of euthanasia in their hospitals, but only a few brothers remain working in the hospitals, mostly in management roles. The order has asked them to leave their positions, now that they can no longer be considered Catholic. 

But, he said, “there are many doctors who don’t agree with the situation and they made their objection of conscience, but it becomes more difficult for them in an environment where the management is developing clear guidelines on how to perform the process and moving towards euthanasia when a psychiatric patient is asking for it.”

Belgium has ushered in ever-expanding access to euthanasia in recent years, including for mental health patients, even minors, suffering from conditions like depression. Belgian law prohibits contractual clauses or other provisions prohibiting doctors working in institutions to euthanize patients. A doctor or nurse still has the individual freedom of conscience to refuse to euthanize or participate to euthanasia, but the same freedom is no longer afforded to insitutions. 

Stockman said there was no question of not complying with Rome’s decision, and he hoped it would inspire others to reconsider the gravity of the spread of euthanasia.

“We hope that also others will reflect on it, especially in the field of mental health care. It is the first time that the Holy See through the CDF has given a clear answer on the growing practice of euthanasia in the field of mental health care,” he told CNA.  

Belgium has ushered in ever-expanding access to euthanasia in recent years, including for mental health patients, even minors, suffering from conditions like depression.

In an official statement published on their website, the Brothers of Charity Organization has accused Stockman of using the issue of euthanasia "within a broader and longer-lasting conflict” between the order and the non-profit on the use of assets. 

The non-profit suggested that Stockman has long wanted to devote more resources to the Brothers’ missions in Africa and Asian, as vocations have dried up in Belgium, where most of the order’s members are over eighty. Meanwhile, in the developing world, the congregation is growing; last year Br. Stockman welcomed 27 new novices in Nairobi.

The Brothers of Charity Organization frames the dispute as one of control over assets, and its statement said they "do not see the need to adapt our operations after this [CDF] letter because we are convinced that we are acting correctly."

The situation is being monitored closely by other Catholic organizations in the country who see it as a possible test case. So far, the bishops have remained circumspect.

In a May 6 statement, the Belgian Episcopal Conference said that "the bishops experience this as an excruciating and complex affair, in which different types of topics and different lines of responsibility meet." 

The conference called for "a prolonged dialogue between all those involved,” while stressing their "utmost appreciation for the commitment of the Brothers of Charity in Belgium and all their employees to the benefit of mentally disabled, sick or injured people."

Calls for dialogue, however, may prove wishful thinking. As part of its review of the situation, the CDF sent Bishop Jan Hendriks, auxiliary of Amsterdam, as an apostolic visitor to try to resolve the situation, but, the Congregation said, he was unable to find "a viable solution that avoids any form of responsibility of the institution for euthanasia."

The conference also said that "based on their pastoral responsibility, the bishops will continue to work for unity and solidarity in the ecclesial community. They maintain their trust and will continue to cooperate with all the health institutions of Christian civil society."

Stockman did not comment on the bishops’ conference statement.

“Of course,” he said, “we feel, as a congregation, alone [in this fight], but [we are proceeding] in line with the doctrine of the Church, with the clear statement made by our general chapter in 2018 and with our charism of charity.” 

Washington, D.C. Newsroom, May 8, 2020 / 03:10 pm (CNA).- The Diocese of Springfield, Illinois, said that the Church must return to “normal life” after the governor announced plans to ban large gatherings until a COVID-19 vaccine or treatment is available.

Earlier in the week, the state’s Governor JB Pritzker unveiled a five-phase “Restore Illinois” plan that bans gatherings of more than 50 people until a vaccine or treatment is available, or the virus has stopped spreading for a sustained period of time. Health officials have said that a vaccine for the new coronavirus (COVID-19) might not be available for 12 to 18 months. 

Currently, people in the state are allowed to attend religious services of 10 or fewer people, but no gatherings of more than 10 people are permitted until phase 4 of Pritzker’s plan, and the state wouldn’t even be able to “advance” to phase 3 until May 29.

“The Church has certainly done her part in making great sacrifices to slow the spread of this virus,” Andrew Hansen, director of communications for the diocese of Springfield, Illinois, told CNA on Friday.

“That said, the Church must return to her normal life of liturgy and communal worship,” Hansen said, while emphasizing precautions such as social distancing “will likely be the appropriate path longer term for the return to some version of normalcy for the Church.”

Previously, in-person or drive-in religious services were banned in the state. The Thomas More Society filed a lawsuit on behalf of a church in Lena, Ill., on April 30. Later that evening a paragraph was added to the governor’s executive order allowing for people to leave their homes to attend religious services of ten or fewer people, the society’s president Peter Breen told CNA.

The next day, May 1, the archdiocese of Chicago announced it would be resuming public Masses with 10 or fewer people.

According to the “Restore Illinois” plan, there could not be any gathering of between 11 and 50 people in size until phase 4 of the plan—“Revitalization.”

That phase can start only when certain conditions have been met: the positivity rate of COVID tests is at or under 20% and doesn’t rise by more than 10 points over 14 days; hospital admissions don’t increase for 28 days; and hospitals have at least 14% “surge capacity” in ICU beds, medical and surgical beds, and ventilators.

Pitzker clarified in a Wednesday press conference that religious services would be part of this 50-person limit in phase 4, and schools would not be allowed to reopen until then, raising questions of how tuition-dependent Catholic schools might fare in the fall if remote learning is still widely utilized.

The state’s superintendent of education has said that at least some schools might have to begin the new school year with remote learning, or with students attending classes in-person only on certain days.

“So we continue to hope and pray schools will reopen next school year. Certainly, when our schools reopen, new measures and precautions will be in place,” Hansen told CNA.

The president of DePaul University, located in Chicago, announced earlier this week that the university already plans to “minimize our footprint on campus this fall,” and that an announcement of the fall plans could happen by June 15.

CNA Staff, May 8, 2020 / 04:15 pm (CNA).- As parishes and dioceses across the country deal with a drop in collections and the prospects of layoffs amid the pandemic, many parishes have managed to avail themselves of government loans designed to cover eight weeks of payroll expenses.

CBS News reported Friday that an estimated 12,000-13,000 of the 17,000 Catholic parishes in the U.S. had applied for Paycheck Protection Program (PPP) payroll loans from the Small Business Administration (SBA), and 9,000 so far had received them.

Guidance from the SBA on eligibility for the loans states that “no otherwise eligible organization will be disqualified from receiving a loan because of the religious nature, religious identity, or religious speech of the organization.”

Religious organizations are eligible for the loans as long as they meet the requirements of Section 501(c)(3) nonprofit and employ 500 or fewer people, the SBA said.

“The PPP isn't about the federal government assisting houses of worship or churches,” Pat Markey, the executive director of the Diocesan Fiscal Management Conference, told CBS News.

“PPP is about keeping people on payrolls, and a large segment of our society [in] the not for profit world...are churches and houses of worship. And they have people on payrolls too. So, if what this is about is keeping people on payrolls, then we all should have availability to do that.”

The Diocesan Fiscal Management Conference did not reply by press time to CNA’s request for additional comment.

Congress passed the Coronavirus Aid, Relief, and Economic Security (CARES) Act March 27 to help relieve the economy during the coronavirus pandemic.

The CARES Act initially authorized some $350 billion in loans to small businesses, intended to allow them to continue to pay their employees. The loans were given on a first come, first serve basis.

The second round of funding, with some $310 billion in additional funds available, began April 27.

The loans were capped at $10 million, were open to businesses with fewer than 500 employees per location, and were intended to cover two months of payroll costs.

The federal government promised to forgive the loans if a business used at least 75% of the funds to maintain its payroll at “pre-pandemic levels” for eight weeks after the loan is disbursed, the New York Times reports.

The remaining money could be used only to pay for certain expenses, such as a mortgage, rent, and utilities, according to the Times.

A survey of Protestant pastors by LifeWay Research found that about 40% had applied for PPP loans with more than half of them reporting being approved.

NPR reports that synagogues have also applied for government funding, though in a smaller proportion— of nearly 4,000 synagogues in the United States, about 250 were approved for PPP loans in the first round of lending, according to surveys by the Jewish Federations of North America and the Union of Orthodox Jewish Congregations of America.

The PPP has been subject to some criticism since its launch, including from those who say business owners with criminal records have been excluded from the program thus far.

In addition, several large companies, such as Ruth’s Chris Steakhouse, have received multi-million dollar loans through the program. Some of these large companies, such as Shake Shack, have since returned their loans.

Two New York dioceses— Rochester and Buffalo— are suing the Small Business Administration for access to PPP funds, after they were denied loans because of their bankruptcy status.

An SBA rule stipulated that the funds would not go to bankruptcy debtors. Both the dioceses of Rochester and Buffalo have filed for bankruptcy in the past several months, after being named in hundreds of clergy sex abuse lawsuits filed under New York Child Victims Protection Act.

 

Denver Newsroom, May 8, 2020 / 05:29 pm (CNA).- Mother’s Day is going to look different for most families this year, due to the coronavirus pandemic.

For Catholics, some churches are in the process of slowly re-opening public Masses, but the dispensation from the Sunday obligation continues to stand, as the virus has not gone away and a cure or vaccine has yet to be found.

While most Catholics are eager to return to Mass, a small group of Catholics are relieved that they will not be sitting in a public pew this Mother’s Day.

“We actually heard from one woman who said, ‘I kind of feel badly about saying this, but I'm sort of glad that we won't be in the pews this year for Mother's Day,’” Ann Koshute, founder of Springs in the Desert Catholic ministry, told CNA.


“That's something that we hear and that everybody I think on the team has experienced at one point in this journey,” she said - the desire to avoid Mass on Mother’s Day. That’s because Koshute, along with other members of her ministry, have had painful experiences with infertility, and the customary Mother’s Day blessing given to mothers at many parishes that day can bring their grief and sense of loss poignantly to the fore.


“I think that so often people in our own families, our friends, and even our pastors don't really understand the full extent of the pain and the grief or even the full extent of the issue of infertility, of how many couples are really dealing with it,” she said.


The pain of infertility, and the lack of resources available to Catholics on the subject, was why Koshute and her friend, Kimberly Henkel, founded Springs in the Desert, a Catholic ministry to spiritually and emotionally support women and couples experiencing infertility and infant loss. Originally, Henkel and Koshute, who have both experienced infertility, thought they might write a book. But they decided to start with a ministry website and a blog that could bring people together and allow for other women and couples to share their experiences. The group is relatively new, and held its first retreat in Philadelphia in December. They were set to hold a second one this weekend - Mother’s Day weekend - in the Diocese of Fort Wayne-South Bend, when, well, the pandemic hit.

Now, they’ve moved the retreat online and opened it up to Catholics across the country - and they’ve been overwhelmed by the response.

“We thought that we would be really excited if maybe a couple dozen people found out about it and came. We are over 100 participants now. And it's free and it's going to be available all weekend,” Koshute said. The retreat is trying to address the emotional and spiritual experience of infertility and loss for a broad range of people, Henkel said - from mothers who have miscarried, to women who are past child-bearing years and still grieving the loss of infertility, to women “who feel like their biological clocks are ticking and just haven’t met the right guy.” But now that it's a virtual, pre-recorded, watch-at-your-leisure retreat, it also has the potential to reach a population that is often more reluctant to gather in groups and talk about their experiences of infertility: men. “It's mostly women who are emailing us (about the retreat), although we know that many of their husbands will watch with them. But we've also had a few men email us,” Koshute said.


“One in particular, it just really touched my heart. And he said that he was searching the web for help for his wife on Mother's Day. And I was just so filled with praise and thanksgiving to God for that, for a husband to see that hurt in his wife and to want to find a way to help her,” she added. Men and women typically experience the grief of infertility quite differently, Koshute noted. “For us women, it's so visceral because life is conceived within us and we carry that life. But for a man, it's so different,” she said.

“(Men are) kind of distant from that experience until the child is actually born. And so I think many times men, the grief and the burden that they carry is their wife's. They really carry her sadness and I think feel at a loss because they want to make everything right. They want to fix this, and they want to make her whole. And the mystery of infertility is that it's not that simple. And that's one of the things that makes it so difficult,” she said. Henkel said she experienced her own difficulties in trying to discuss infertility with her husband. Now that they’ve experienced the joy of growing their family through adoption, she said, he is much more open to inviting other men to share their experiences. Henkel said she is hoping that an additional benefit of this retreat being online is that it will facilitate discussions between couples watching the videos together. Both Henkel and Koshute said that while the experience of infertility and loss is painful, and they want to help couples acknowledge and accept that pain, they also want Springs in the Desert to be a positive and supportive experience for couples and women, where they can find hope and redemption even in their suffering. One of the topics they focus on is how all women are called to motherhood in their lives, whether it is spiritual or biological.

“My experience has shown me that my motherhood is really engaged in so many ways that I never considered before,” Koshute said.

“Not just with my godson or with other children in my family, but with women who are older than I who are friends and who might come to me with a difficulty or problem and I can help them,” or by helping family members in need or through charitable works, she added. “That's one of the messages that we try to get across to women and to couples as well, that those kinds of things, what we would maybe refer to as spiritual motherhood, is not illegitimate,” she said.

“It's not second-place. It's a real way of engaging and living out our motherhood. It's also not a replacement for a baby. So it's not as if you go out and volunteer in your community and now you won't have this longing for a child anymore. But we've really found through our own experience and through talking with other women that the more we kind of put ourselves out there and give ourselves to others, the more that we can begin to see that motherhood enacted in us.”

Henkel said she also likes to encourage couples to look at the ways God is calling them to be fruitful in their marriages outside of biological children.

“We really encourage these couples that they are not forgotten, they're not being punished. That God loves them so much and that he has something amazing for them. He's using this to draw them near to him and to allow them to cry out to him and ask for him to guide them, to lead them, to give them his love and show them what fruitfulness he has for them, what place in ministry and mission he has for them.” Henkel and her husband in particular like to share with couples their experience of foster care as one example of where God might be calling them to be fruitful. After a frustrating and expensive experience with some adoption agencies, Henkel and her husband decided to look into giving a home to children through foster care.

“Here is a situation where these children really need families,” she said. “It's hard because there's no guarantee you're going to get to keep this child, so there's a sense of this new greater level of having to learn how to trust God.” “I think that with a couple discerning that fruitfulness, it's also discerning - where is God really calling you? There's so much need in this world. And he wants to use us.”

Couples interested in the Springs in the Desert Mother’s Day weekend retreat can sign up for free online at the Springs in the Desert website. Content will be uploaded and available for anyone who registers, Henkel said, even if they register late. The retreat team will also be hosting a live talk on Sunday, May 10 at 2 p.m. Eastern on the ministry’s Facebook page.

“There's a place for you in Springs of the Desert,” Henkel added. “There's so many women who have reached out to us in Philly. We added several more women to our group, to our team, our official team, women who came to the retreat. One woman had come there and she said she had had a miscarriage, and neither one of us has experienced that. So we said, please join us. We want your voice.”

“We're trying to really bring the voices of many different women to our team so that people will feel there is somebody that is talking they can really relate to. Because there are all of these different situations, but they've got obviously a very similar undercurrent.”

Vatican City, May 9, 2020 / 04:00 am (CNA).- The devil uses envy to try to thwart the proclamation of the Gospel, Pope Francis said at his morning Mass Saturday.

In his homily in the chapel at Casa Santa Marta, May 9, the pope reflected on the day’s first reading, Acts 13:44-52, in which the Jewish community at Antioch rejects St. Paul’s preaching about Jesus. 

He said: “On the one hand there is the Lord, there is the Holy Spirit who makes the Church grow, and it grows ever more: this is true. But on the other hand, there is the evil spirit that seeks to destroy the Church.” 

After citing other examples in the Acts of the Apostles where the apostles faced rejection, the pope asked: “And what is the devil's instrument to destroy the Gospel proclamation? Envy. The Book of Wisdom [2:24] says it clearly: ‘Through the devil's envy sin has entered the world’ -- envy, jealousy, here. Always this bitter, bitter feeling.” 

Reflecting on this enduring struggle, Pope Francis quoted St. Augustine of Hippo, who wrote in “The City of God” that “the Church progresses on her pilgrimage amidst this world's persecutions and God's consolations.”

“A Church that has no difficulty lacks something,” he said. “The devil is too calm. And if the devil is calm, things are not going well. Always the difficulty, the temptation, the struggle... the jealousy that destroys. The Holy Spirit creates the harmony of the Church, and the evil spirit destroys. Until today.” 

The pope noted that in the first reading the community at Antioch turned the leading women and men of the city against the apostles. He observed that temporal powers are often an instrument through which envy is stirred up against Christians. 

He said: “Let us be careful with the preaching of the Gospel: never to fall, to put our trust in temporal powers and money. The trust of Christians is Jesus Christ and the Holy Spirit that He sent, and it is precisely the Holy Spirit who is the leaven, it is the strength that makes the Church grow.” 

“Yes, the Church goes ahead, in peace, with resignation, joyful: between ‘the consolations of God and the persecutions of the world.’”

The pope led those watching via livestream in an act of spiritual communion, composed by St. Alphonsus Liguori, founder of the Redemptorists.

He prayed: “My Jesus, I believe that you are present in the most Blessed Sacrament. I love You above all things and I desire to receive You into my soul. Since I cannot now receive You sacramentally, come at least spiritually into my heart. I embrace You as if You were already there, and unite myself wholly to You. Never permit me to be separated from You.”

The pope ended the celebration with adoration and benediction of the Blessed Sacrament. The congregation then sang the Easter Marian antiphon “Regina caeli.”

At the start of Mass, the pope noted that May 9 is the feast day of St. Louise de Marillac, the French founder of the Daughters of Charity. Her feast normally falls on March 15 but was transferred this year because it fell on a Sunday in Lent. A painting of the 17th-century saint was brought to the pope’s chapel to mark the occasion. 

The Daughters of Charity belong to the Vincentian family. Vincentian nuns live at the Casa Santa Marta, the pope’s residence, and run a pediatric dispensary at the Vatican.

At the start of Mass, the pope said: “Today is the commemoration of St. Louise de Marillac: let us pray for the Vincentian sisters who have run this clinic, this hospital, for almost 100 years and have worked here, in Santa Marta, for this hospital. May the Lord bless the sisters.”

CNA Staff, May 9, 2020 / 06:01 am (CNA).- Pakistan’s government has declined to include the Ahmadi religious group in its National Commission for Minorities, drawing attention to the group whose Muslim self-identification is rejected by many Muslims.

In a note seen by Reuters, Pakistan’s Ministry of Religious Affairs said Ahmadis should not be included in the commission “given the religious and historical sensitivity of the issue.” Pakistan’s constitution does not recognize the Ahmadis as Muslim.

However, Ahmadis consider themselves part of Islam. The movement was founded in 1889 in British-ruled India. They consider their founder Mirza Ghulam Ahmad a “subordinate prophet.” Other Muslims see this as a violation of the tenet that Muhammad was the last prophet.

There are about 500,000 Ahmadis in Pakistan and up to 20 million adherents worldwide. Some observers estimate the Ahmadi population in Pakistan is higher, but persecution encourages Ahmadis to hide their identity.

Pakistan’s religious freedom record has been a matter of international concern.

The 2020 report of the U.S. Commission on International Religious Freedom has said Ahmadis continue to face “severe persecution from authorities as well as societal harassment due to their beliefs.”

Both government authorities and mobs target their places of worship. In October 2019, the report said, police in Punjab partially demolished a 70-year-old Ahmadiyya mosque.

Pakistan’s National Commission for Minorities gives some status, voice, and protections to minorities in a country where over 90% of people identify as Muslim.

A Hindu has been nominated to chair the minorities commission, whose members include representatives of Christian, Kalash, Sikh, and Zoroastrian communities. Government officials and the head of Pakistan’s Council of Islamic Ideology also have commission seats.

State Minister for Parliamentary Affairs Ali Muhammad Khan, a vocal opponent of including the Ahmadis on the commission, has referred to them as agents of chaos.

“If they want to avail constitutional rights they must accept the constitution first,” he told Reuters. “The Pakistani constitution considers them non-Muslims.”

Usman Ahmad, an Ahmadi representative, told Reuters it is a “complete myth” that they did not accept the constitution. He added that many people disagree with parts of the constitution but still have rights under it.   

He said his community is used to exclusion and has never accepted classification as non-Muslim.

“We’ve never joined such commissions that require us to accept our non-Muslim status,” he said.

Minister of Information Shibli Faraz has said the rights of all people were fully respected in the handling of the commission.

“Every country has the sovereign right to make judgments according to its ground realities,” he told Reuters.

Khan, the Minister for Parliamentary Affairs, had posted to Twitter, then deleted, a comment “There is only one punishment for insulting the Prophet - chopping off the head.” He said he believed in “legal procedures and court proceedings” for those accused of blasphemy. Twitter told him to delete the post, Reuters reports.

Pakistan’s blasphemy laws impose strict punishment on those who desecrate the Quran or who defame or insult Muhammad. Although the government has never executed a person under the blasphemy laws, accusations alone have inspired mob and vigilante violence.

The laws, introduced in the 1980s, are reportedly used to settle scores or to persecute religious minorities. While non-Muslims constitute only 3 percent of the Pakistani population, 14 percent of blasphemy cases have been levied against them.

Many of those accused of blasphemy are murdered, and advocates of changing the law are also targeted by violence.

The Governor of Punjab Salman Taseer was one such critic of the law who was assassinated in January 2011.

Just months later, in March 2011, Shahbaz Bhatti, the first Federal Minister For Minorities Affairs and the only Christian in Pakistan’s cabinet, was assassinated by extremists who characterized him as a blasphemer. Bhatti had criticized the law and defended Asia Bibi, a Catholic woman sentenced to death by hanging in 2010 for blasphemy.

Bibi spent nine years on death row, but left Pakistan for Canada in 2019 at the age of 53 after her death sentence was overturned in October 2018.

The verdict and her subsequent release from prison sparked protests from Islamic hardliners who support strong blasphemy laws.

In Punjab last year, a mob attacked a Christian community after a mosque broadcast over loudspeaker a claim that the Christians had insulted Islam. In another incident in Karachi, false blasphemy accusations against four Christian women prompted mob violence that forced nearly 200 Christian families to flee their homes, the U.S. Commission on International Religious Freedom said.

The situation in Pakistan has attention from some prominent Catholics.

In a Jan. 21, 2020 letter written on behalf of Philadelphia’s Pakistani Catholic community, then-Archbishop of Philadelphia Charles J. Chaput encouraged Pakistan’s Prime Minister Imran Khan to shape a culture of religious freedom

The U.S. Commission on International Religious Freedom’s latest annual report said religious freedom conditions in Pakistan continued to deteriorate last year, citing “The systematic enforcement of blasphemy and anti-Ahmadiyya laws, and authorities’ failure to address forced conversions of religious minorities—including Hindus, Christians, and Sikhs—to Islam.”

The bipartisan federal commission advises the U.S. government on policy. Its report recommended that the U.S. government name Pakistan a country of particular concern for “systematic, ongoing, and egregious violations of religious freedom.”

In December 2018, for the first time, the U.S. State Department designated Pakistan a “Country of Particular Concern.” The designation, which can trigger sanctions under U.S. law, had been recommended by the U.S. Commission for International Religious Freedom in 2017 and 2018.

The latest commission report recommended that Pakistan be re-designated a “Country of Particular Concern,” given “systematic, ongoing, and egregious violations of religious freedom.”

Vatican City, May 4, 2020 / 07:29 am (CNA).- Jesus died for everyone, but disordered attachment to one’s own ideas can cause divisions which break the unity of God’s people, Pope Francis said at Mass on Monday.

“There are ideas, positions that create division, to the point that the division is more important than unity,” the pope said May 4. People think “my idea is more important than the Holy Spirit who guides us.”

Francis called division a “disease of the Church, a disease which arises from ideologies or religious factions…”

Throughout the Church’s history there has always been a spirit of thinking one’s self to be righteous and others to be sinners, he said, describing it as an “us and the others” attitude, which says others are already condemned, while “we have the right position before God.”

Speaking from the chapel of his Vatican residence, the Casa Santa Marta, Francis emphasized that Jesus died for everyone.

Imagining a dialogue with someone questioning the statement, he said, “‘But did [Jesus] also die for that low-life who made my life impossible?’ He died for him too. ‘And for that crook?’ He died for him.”

“For everyone,” Francis underlined. “And also for people who do not believe in him or are of other religions: he died for everyone.”

Without using a name, the pope referenced a retired cardinal living inside the Vatican, who, he said, likes to say “the Church is like a river,” with different people being like different parts of the river.

“But the important thing is that everyone is inside the river,” the pope said. “This is the unity of the Church.”

The Church is a wide river, “because the Lord wants it so.”

Pope Francis quoted a verse from the day’s Gospel reading, John 10:11-18, when Jesus says: “I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd.”

Jesus is saying “I am Shepherd of everyone,” the pope explained. “Everyone: Big and small, rich and poor, good and bad.”

Pointing to the divisions in the Church after the Second Vatican Council, he said it is permissible to think differently from one another, but always “in the unity of the Church, under Jesus the Shepherd.”

He prayed that the Lord would free Catholics from the illness of division and help them to see “this great thing from Jesus, that in him we are all brothers and he is the Shepherd of all.”

Pope Francis offered the day’s Mass for families, that in this time of quarantine because of the coronavirus pandemic they will continue to try new and creative things together and with their children.

He also acknowledged the reality of domestic violence, asking for prayers for families “to continue in peace with creativity and patience in this quarantine.”

After Mass the pope led those following the Mass via livestream in an act of spiritual communion. He concluded with Eucharistic adoration and benediction.

 

CNA Staff, May 4, 2020 / 11:45 am (CNA).- Modern society is formulating an “anti-Christian creed” and punishing those who resist it with “social excommunication,” Benedict XVI has said in a new biography, published in Germany May 4.

In a wide-ranging interview at the end of the 1,184-page book, written by German author Peter Seewald, the pope emeritus said the greatest threat facing the Church was a “worldwide dictatorship of seemingly humanistic ideologies.”

Benedict XVI, who resigned as pope in 2013, made the comment in response to a question about what he had meant at his 2005 inauguration, when he urged Catholics to pray for him “that I may not flee for fear of the wolves.”

He told Seewald that he was not referring to internal Church matters, such as the "Vatileaks" scandal, which led to the conviction of his personal butler, Paolo Gabriele, for stealing confidential Vatican documents. 

In an advanced copy of “Benedikt XVI - Ein Leben” (A Life), seen by CNA, the pope emeritus said: “Of course, issues such as ‘Vatileaks’ are exasperating and, above all, incomprehensible and highly disturbing to people in the world at large.”

“But the real threat to the Church and thus to the ministry of St. Peter consists not in these things, but in the worldwide dictatorship of seemingly humanistic ideologies, and to contradict them constitutes exclusion from the basic social consensus.”

He continued: “A hundred years ago, everyone would have thought it absurd to speak of homosexual marriage. Today whoever opposes it is socially excommunicated. The same applies to abortion and the production of human beings in the laboratory.”

“Modern society is in the process of formulating an ‘anti-Christian creed,’ and resisting it is punishable by social excommunication. The fear of this spiritual power of the Antichrist is therefore only too natural, and it truly takes the prayers of a whole diocese and the universal Church to resist it.”

The biography, issued by Munich-based publisher Droemer Knaur, is available only in German. An English translation, “Benedict XVI, The Biography: Volume One,” will be published in the U.S. on Nov. 17.

In the interview, the 93-year-old former pope confirmed that he had written a spiritual testament, which could be published after his death, as did Pope St. John Paul II.

Benedict said that he had fast-tracked the cause of John Paul II because of “the obvious desire of the faithful” as well as the example of the Polish pope, with whom he had worked closely for more than two decades in Rome.

He insisted that his resignation had “absolutely nothing” to do with the episode involving Paolo Gabriele, and explained that his 2010 visit to the tomb of Celestine V, the last pope to resign before Benedict XVI, was “rather coincidental.” He also defended the title “emeritus” for a retired pope.

Benedict XVI lamented the reaction to his various public comments since his resignation, citing criticism of his tribute read at the funeral of Cardinal Joachim Meisner in 2017, in which he said that God would prevent the ship of the Church from capsizing. He explained that his words were “taken almost literally from the sermons of St. Gregory the Great.”

Seewald asked the pope emeritus to comment on the “dubia” submitted by four cardinals, including Cardinal Meisner, to Pope Francis in 2016 regarding the interpretation of his apostolic exhortation Amoris laetitia.

Benedict said that he did not want to comment directly, but referred to his last general audience, on Feb. 27, 2013.

Summing up his message that day, he  said: “In the Church, amid all the toils of humanity and the confusing power of the evil spirit, one will always be able to discern the subtle power of God's goodness.”

“But the darkness of successive historical periods will never allow the unadulterated joy of being a Christian ... There are always moments in the Church and in the life of the individual Christian in which one feels profoundly that the Lord loves us, and this love is joy, is ‘happiness’.”

Benedict said that he treasured the memory of his first meeting with the newly elected Pope Francis at Castel Gandolfo and that his personal friendship with his successor has continued to grow.

Author Peter Seewald has conducted four book-length interviews with Benedict XVI. The first, “Salt of the Earth,” was published in 1997, when the future pope was prefect of the Vatican Congregation for the Doctrine of the Faith. It was followed by “God and the World” in 2002, and “Light of the World” in 2010.

In 2016, Seewald published “Last Testament,” in which Benedict XVI reflected on his decision to step down as pope.

Publisher Droemer Knaur said that Seewald had spent many hours talking to Benedict for the new book, as well as speaking to his brother, Msgr. Georg Ratzinger and his personal secretary, Archbishop Georg Gänswein.

In an interview with Die Tagespost April 30, Seewald said that he had shown the Pope Emeritus a few chapters of the book before publication. Benedict XVI, he added, had praised the chapter on Pope Pius XI’s 1937 encyclical Mit brennender Sorge.
 

 

CNA Staff, May 4, 2020 / 12:01 pm (CNA).- The Congregation for the Doctrine of the Faith has ordered 15 psychiatric hospitals in Belgium which belong to the Brothers of Charity to cease identifying as Catholic institutions after they allowed the euthanization of patients in 2017.

The hospitals are managed by a civil non-profit corporation with the same name as the Brothers of Charity religious congregation which owns them.

The CDF decision was communicated in a letter dated March 30, stating that "with deep sadness" the "psychiatric hospitals managed by the Provincialate of the Brothers of Charity association in Belgium will no longer be able to consider themselves Catholic institutions."

In a statement responding to the CDF's decision, the superior general of the Brothers of Charity, Br. René Stockman, said that "with a heavy heart" the religious congregation "must let go of its psychiatric centers in Belgium."

Br. Stockman pointed out that it is "painful" that the psychiatric centers of the Brothers of Charity in Belgium have lost their Catholic status, considering also that the brothers "were among the pioneers in the field of mental health care in Belgium."

At the same time, Stockman said he recognizes that "the congregation [the Brothers of Charity] has no choice but to remain faithful to the charism of charity, which cannot be reconciled with the practice of euthanasia on psychiatric patients."

The decision by the Vatican's doctrinal office ends three years of disputes between the Brothers of Charity and the corporation which manages their hospitals in Belgium.

In 2017, the board decided to allow euthanasia to be carried out in its hospitals in Belgium, where the euthanasia law is among the most broad.

At the time of the decision, the board of the corporation was composed of 15 members, with only three of them religious brothers of the congregation. 

Two of the three religious brothers among the board members, Luc Lemmens, 61, and Veron Raes, 57, supported the euthanasia decision. Their terms on the board ended at the end of September 2018 and were not renewed.

The religious congregation, especially Stockman, protested the decision, reiterating the Brothers of Charity's rejection of euthanasia in their hospitals.

The brothers appealed to the Vatican, which asked the psychiatric hospitals to change their protocol allowing euthanasia as “a medical act” under certain conditions.

The hospital management responded with a long statement in September 2017, in which it contested a lack of dialogue and maintained the hospital was "perfectly consistent" with Christian doctrine.

The CDF's direction that the hospitals must no longer identify as Catholic was communicated in a letter signed by CDF prefect Cardinal Luis Francisco Ladaria Ferrer and secretary Archbishop Giacomo Morandi.

The letter retraced the developments of the story, recalling that the document allowing euthanasia in the brothers' hospitals "refers neither to God, nor to Holy Scripture, nor to the Christian vision of Man."

According to the letter, the CDF had spoken with the Brothers of Charity and had also informed Pope Francis of the gravity of the situation.

Other audiences had also taken place beginning June 2017, including with the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, the Secretariat of State, the representatives of the Brothers of Charity and the managing corporation, as well as representatives of the Belgian bishops' conference.

The Holy See also sent Bishop Jan Hendriks, auxiliary of Amsterdam, as an apostolic visitor, but he did not register any steps forward nor a desire to find "a viable solution that avoids any form of responsibility of the institution for euthanasia."

The request of the CDF to the Brothers of Charity and to the managing corporation was clear: “affirm in writing and in an unequivocal way their adherence to the principles of the sacredness of human life and the unacceptability of euthanasia, and, as a consequence, the absolute refusal to carry it out in the institutions they depend on."

The corporation "did not give assurance on these points."

The CDF therefore reiterated that "euthanasia remains an inadmissible act, even in extreme cases," and strengthened the statement by citing St. John Paul II's 1995 encyclical Evangelium vitae, and a Jan. 30 speech by Pope Francis to the CDF.

The CDF stressed that "Catholic teaching affirms the sacred value of human life," the "importance of caring for and accompanying the sick and disabled," as well as "the Christian value of suffering, the moral unacceptability of euthanasia" and "the impossibility of introducing this practice in Catholic hospitals, not even in extreme cases, as well as of collaborating in this regard with civil institutions."

The Brothers of Charity is a religious congregation of lay brothers founded in 1807 in Belgium, whose specialization is care for the sick and those with psychiatric diseases.

At the congregation's July 2018 general chapter the group stressed that the Brothers of Charity "believes in sacredness and absolute respect for every human life, from conception to natural death. The general chapter requires that each brother, associate member and others associated with the mission of the congregation adhere to the doctrine of the Catholic Church on ethical issues."

Vatican City, May 5, 2020 / 03:30 am (CNA).- Pope Francis prayed for those who have died alone during the coronavirus pandemic at his morning Mass Tuesday.

At the start of Mass in the chapel at Casa Santa Marta, his Vatican residence, he said May 5: "Today we pray for the deceased who have died because of the pandemic. They have died alone, without the caresses of their loved ones. So many did not even have a funeral. May the Lord welcome them in His glory."

More than 250,000 people have died of COVID-19 worldwide as of May 5, according to Johns Hopkins University Coronavirus Resource Center.

In his homily, the pope reflected on the day’s Gospel reading (John 10:22-30), in which Jesus is asked to declare openly whether he is the Christ. Jesus replies that he has already told his listeners, but they have not believed him because they are not among his sheep.  

Pope Francis urged Catholics to ask themselves: “What makes me stop outside the door that is Jesus?”

One major obstacle is wealth, the pope said.

“There are many of us who have entered the door of the Lord but then fail to continue because we are imprisoned by wealth,” he said, according to a transcript by Vatican News. 

“Jesus takes a hard line regarding wealth… Wealth keeps us from going ahead. Do we need to fall into poverty? No, but, we must not become slaves to wealth. Wealth is the lord of this world, and we cannot serve two masters.”

The pope added that another barrier to progress towards Jesus is rigidity of heart.  

He said: “Jesus reproached the doctors of the law for their rigidity in interpreting the law, which is not faithfulness. Faithfulness is always a gift of God; rigidity is only security for oneself.”

As an example of rigidity, the pope recalled that once when he visited a parish a woman asked him whether attending a Saturday afternoon nuptial Mass fulfilled her Sunday obligation. The readings were different to those on Sunday so she worried that she might have committed a mortal sin. 

Rigidity leads us away from the wisdom of Jesus and robs us of our freedom, he said.

The pope named two further obstacles: acedia, which he defined as a tiredness that “takes away our desire to strive forward” and makes us lukewarm, and clericalism, which he described as a disease that takes away the freedom of the faithful. 

He identified worldliness as the final obstacle to approaching Jesus. 

“We can think of how some sacraments are celebrated in some parishes: how much worldliness there is there,” he said. 

“These are some of the things that stop us from becoming members of Jesus’s flock. We are ‘sheep’ of all these things -- wealth, apathy, rigidity, worldliness, clericalism, ideologies. But freedom is lacking and we cannot follow Jesus without freedom. ‘At times freedom might go too far, and we might slip and fall.’ Yes, that’s true. But this is slipping before becoming free.”

After Mass, the pope presided at adoration and benediction of the Blessed Sacrament, before leading those watching via livestream in an act of spiritual communion.

The congregation then sang the Easter Marian antiphon "Regina caeli."

At the end of his homily, the pope prayed: “May the Lord enlighten us to see within ourselves if we have the freedom required to go through the door which is Jesus, to go beyond it with Jesus in order to become sheep of His flock.”

Vatican City, May 5, 2020 / 08:10 am (CNA).- The Vatican’s migrant and refugee office has released a booklet with guidance on how the Church might respond to the problem of people internally displaced within their own countries due to conflict or disaster.

Many people might be unaware of the existence of internally displaced people, or IDPs, Cardinal Michael Czerny, under-secretary of the migrants and refugees section, said May 5.

Speaking during a livestreamed press conference, he noted that internal displacement “is a current, contemporary reality in a surprising number of countries.”

Internally displaced persons are defined as those who have had to flee their home or residence due to violence, conflict, disaster, or development projects to find refuge in another part of the country. Since IDPs have not crossed international borders, they do not have the legal status of refugee or migrant and do not receive the legal protections those categories can give.

Czerny’s office, which is a part of the Dicastery for Promoting Integral Development, published a booklet May 5 called “Pastoral Orientations on Internally Displaced People.”

The document is directed primarily at dioceses, parishes, Catholic NGOs, and other Catholic organizations. It has short paragraphs on key issues related to the welcome, protection, promotion, and integration of IDPs, interspersed with quotes from relevant Church documents and speeches by Pope Francis.

The importance of spiritual care for Catholics who are internally displaced in their countries is one of the topics addressed. Cardinal Czerny said Tuesday he would like to highlight the response an average Catholic parish might give when it “discovers IDPs in its midst and learns how to reach out to them.”

“To me, this is a great sign of hope,” he said.

“When the Holy Father asks us to go to the peripheries, we might think of going to a faraway foreign land where we will do exotic things,” the cardinal said. “But the real peripheries which hurt are the ones that are very near at hand, the ones where people among us are invisible, are set aside, are discarded, are overlooked.”

According to data from the Internal Displacement Monitoring Centre (IDMC), at the end of 2019, 45.7 million people were living internally displaced from their homes worldwide for reasons of conflict. Including other causes of displacement, the number of IDPs is more than 50 million.

The IDMC reported that the countries with the highest numbers of internally displaced people are Syria, Democratic Republic of Congo, Afghanistan, Iraq, Yemen, and Colombia, though nearly every country in the world has IDPs.

In the United States, the IDMC says there were 916,000 people newly displaced internally due to disaster in 2019. The majority of these new displacements were caused by Hurricane Dorian and the California wildfires.

The Church can do something so that “those among us who have been forced to flee and find themselves among us will receive Christian welcome and the response the Body of Christ wants to give them,” Czerny explained.

He said the aim of “Pastoral Orientations” is for the more than 50 million IDPs “to be recognized and supported, promoted and eventually reintegrated, so that they can play an active, constructive role in their country even if powerful causes, both natural and unjust human causes, have forced them to flee from home and take refuge somewhere.”

“In the post-COVID-19 world that is emerging, their contribution will be very much needed,” the cardinal added.

He explained that publishing the document on internal displacement is “not a lessening on the priority of refugees, migrants, asylum seekers, victims of human trafficking,” but a matter of “continuing to respond to the full range of people’s needs and vulnerabilities,” even in the midst of a global pandemic.

“There are very many needs which didn’t go away just because we were focused on other things in the past weeks,” he underlined. “It’s not a question of COVID-19 displacing priorities. It’s a question of both/and…”

Problems such as internal displacement were already there, “and, on top of it all we also have the challenge as a human family of resisting and overcoming this pandemic.”

The Church, he said, is able “to take on a new challenge without jettisoning other problems as if they suddenly became irrelevant.”

Vatican City, May 5, 2020 / 11:00 am (CNA).- Pope Francis said that he has looked up to St. John Paul II throughout his priesthood in a book foreword he wrote ahead of the 100-year anniversary of the Polish pope’s birth. 

“St. John Paul II was a great witness of faith … Many times, in the course of my life as a priest and bishop I have looked to him, asking in my prayers for the gift of being faithful to the Gospel as he witnessed to us,” Pope Francis wrote in the forward of a recently published Italian book.

The book, “St. John Paul II: 100 Years. Words and images”, is being issued by the Vatican Publishing House to mark the centenary of Karol Wojtyła’s birth on May 18, 1920.

In his five-page foreword, Pope Francis wrote that St. John Paul II was “a great man of prayer who lived completely immersed in his time and constantly in contact with God, a sure guide for the Church in times of great change.”

“He was a great witness of mercy and throughout his pontificate he called us to this characteristic of God,” Francis said.

When Wojtyła became Pope John Paul II in 1978, a 41-year-old Fr. Jorge Mario Bergoglio was serving as the provincial superior of the Jesuits in Argentina. 

Pope John Paul II appointed Bergoglio an auxiliary bishop in 1992, elevating him to become Archbishop of Buenos Aires in 1998, and creating him a cardinal in 2001. Pope Francis canonized St. John Paul II in 2014.

“Fifteen years now separate us from his death,” Pope Francis said.

The pope pointed out that there are children and young people today who have not known or only have a vague memory of St. John Paul II.

“For this reason, on the centenary of his birth, it was right to remember this great holy witness of the faith that God has given to his Church and to humanity,” he said.

“I hope that this text will reach the hands of many, above all young people. Let us remember his faith. He is an example for us to live our witness today,” the pope said.

Pope Francis wrote that many may not realize how much St. John Paul II suffered in his life. He experienced the death of his mother, brother, and father by the age of 21, and then lived through World War II.

“The suffering that he experienced relying totally on the Lord forged him, and made even stronger the Christian faith in which he had been educated,” Francis said.

“St. John Paul suffered as pope. He suffered a terrible attack in 1981, offered his life, shed his blood for the Church. He testified that even in the difficult trial of disease, shared daily with God made man and crucified for our salvation, we can remain happy. We can remain ourselves,” he continued. 

Pope Francis also commented on John Paul II’s “great passion for the human person” and his openness to dialogue. 

Earlier this year, Pope Francis co-authored a book of reflections on the life of St. John Paul II entitled “St. John Paul the Great.” In this book, Pope Francis said he learned the importance of joy and mercy from the Polish pope.

“It is enough to look at his life” to see that John Paul II had “the smell of the sheep,” Francis said. “He was a pastor who loved people and the people returned it with an immense love.”

Vatican City, May 6, 2020 / 05:30 am (CNA).- The coronavirus crisis can be an opportunity to recenter work on the dignity of each person, Pope Francis said in an appeal at the end of his general audience broadcast on Wednesday. 

“On May 1, I received several messages about the world of work and its problems. I was particularly struck by that of the agricultural workers, among them many migrants, who work in the Italian countryside. Unfortunately, many are very harshly exploited,” Pope Francis said May 6.

“It is true that the current crisis affects everyone, but people's dignity must always be respected. That is why I add my voice to the appeal of these workers and of all exploited workers. May the crisis give us the opportunity to make the dignity of the person and of work the center of our concern,” he said. 

Amid fears of a food shortage, the Italian government is currently discussing whether to legalize some undocumented migrant workers. These workers are particularly vulnerable to exploitation with illegal contracts that can pay less than half of Italy’s minimum wage for the agricultural sector.

May 1 is recognized as Labor Day in Italy and many countries throughout Europe, however it is not an official holiday in the Vatican, which instead celebrates the feast of St. Joseph the Worker, established by Pope Pius XII in 1955.

On the feast day, the pope asked St. Joseph to help Catholics fight for dignified work. He prayed that “no one might be without work and all might be paid a just wage.”

Pope Francis said in his Wednesday audience that prayer is “a cry that comes for the heart of those who believe and entrust themselves to God.” The pope began a new cycle of weekly catechesis on May 6 focused on prayer. 

“Not only do Christians pray, they share the cry of prayer with all men and women. But the horizon can still be widened. Paul says that the whole creation ‘groans and suffers the pains of childbirth,’” he said, quoting St. Paul’s letter to the Romans.

“The Catechism states that ‘humility is the foundation of prayer,’” the pope said. “Prayer … comes from our precarious state, from our continuous thirst for God.”

Pope Francis focused his catechesis on the Gospel account of Bartimaeus, the blind beggar from Jericho.

Bartimaeus “uses the only weapon in his possession: his voice. He starts shouting: ‘Son of David, Jesus, have mercy on me,’” the pope explained.

“And Jesus listens to his cry. Bartimaeus' prayer touches his heart, the heart of God, and the doors of salvation are opened for him,” he said. “He recognizes in that poor, helpless, despised man, all the power of his faith, which attracts the mercy and power of God.”

“Stronger than any argument, there is a voice in the human heart that calls out. We all have this voice inside. A voice that comes out spontaneously, without anyone commanding it, a voice that questions the meaning of our journey down here, especially when we are in the dark: ‘Jesus, have mercy on me! Jesus, have mercy on me!’ This is a beautiful prayer,” Pope Francis said.

Vatican City, May 6, 2020 / 07:00 am (CNA).- Pope Francis said Wednesday that Christ’s light illuminates the darkness of sin in our world and in ourselves.

“It is the mission of Jesus to bring light. And the mission of the apostles is to bring the light of Jesus,” Pope Francis said in his morning Mass homily on May 6.

“The Lord saves us from the darkness that we have inside, from the darkness of everyday life, of social life, of political life, of national, international life,” he said.

Speaking from the chapel of his Vatican City residence, Casa Santa Marta, Pope Francis quoted chapter 12 of the Gospel of John: “I came into the world as light, so that everyone who believes in me might not remain in darkness.”

The pope said that “the drama is that the light of Jesus has been rejected” by many who are blinded by sin. 

“Sin blinds us and we cannot tolerate light,” he said. “It is not easy to live in the light. The light makes us see so many bad things inside us that we do not want to see: the vices, the sins.”

He continued: “We think of our pride. We think of our worldly spirit. These things blind us. They distance us from the light of Jesus.”

Conversion is an experience of moving from this darkness of the “slavery” of sin to the light of Christ, the pope said.

“Paul had this experience of the passage from darkness to light, when the Lord met him on the road to Damascus. He was blinded. Blind. The light of the Lord blinded him. And then, after a few days, with baptism, the light was restored,” he said. 

“He had this experience of the passage from the darkness, in which he was, to the light. It is also our passage, which we sacramentally received in Baptism … This is why in the baptism liturgy we receive a lit candle … because the child is illuminated,” he added.

Pope Francis said that the Lord asks us to “have the courage to see our darkness so that the light of the Lord may come in and save us.” He added that there is no reason to be afraid of the light of Jesus because he is gentle and good, and “he came to save us.”

“And this will be the struggle of Jesus. He continues to illuminate, to bring the light that shows things as they are,” the pope said. 

“He shows freedom. He shows the truth. He shows the way to go with the light of Jesus.”

Vatican City, May 6, 2020 / 09:30 am (CNA).- Pope Francis Wednesday advanced the sainthood causes of five men and women, including an Italian teenager who died of a brain tumor in 2009, declaring them “venerable.”

After a May 5 meeting with Cardinal Angelo Becciu, the prefect of the Congregation for the Causes of Saints, the pope approved the heroic virtue of Italian priests Francesco Caruso (1879-1951) and Carmelo De Palma (1876-1961), as well as the Spanish Redemptorist priest Francisco Barrecheguren Montagut (1881-1957).

Before becoming a priest, Barrecheguren Montagut was married (he was later widowed) and had a daughter, Maria de la Concepción Barrecheguren García (1905-1927), who was also declared venerable by the pope May 6.

The fifth sainthood cause to move a step toward canonization was that of Italian teenager Matteo Farina, who lived from 1990 to 2009. 

Farina grew up in a strong Christian family in the southern Italian town of Brindisi. He was very close to his sister, Erika.

The parish where he received the sacraments was under the care of Capuchin friars, from whom he gained a devotion to St. Francis and St. Padre Pio. 

The postulator of Farina’s cause for sainthood said that from a young age Farina had the desire to learn new things, always undertaking his activities with diligence, whether it was school or sports or his passion for music.

Starting at eight years old, he would receive the sacrament of reconciliation often. He was also devoted to the Word of God. At nine years old, he read the entire Gospel of St. Matthew as a Lenten practice. Farina also prayed the rosary every day.

When he was nine years old, he had a dream in which he heard St. Padre Pio tell him that if he understood that “who is without sin is happy,” he must help others to understand this, “so that we can all go together, happy, to the kingdom of heaven.”

From that point onward, Farina felt a strong desire to evangelize, especially among his peers, which he did politely and without presumption.

He once wrote about this desire, saying “I hope to succeed in my mission to ‘infiltrate’ among young people, speaking to them about God (illuminated by God himself); I observe those around me, to enter among them as silent as a virus and infect them with an incurable disease, Love!”

In September 2003, a month before his 13th birthday, Farina began to have symptoms of what would later be diagnosed as a brain tumor. As he was undergoing medical tests, he began to keep a journal. He called the experience of the bad headaches and pain “one of those adventures that change your life and that of others. It helps you to be stronger and to grow, above all in faith.”

Over the next six years, Farina would experience several brain operations and undergo chemotherapy and other treatments for the tumor.

His love for Mary strengthened during this time and he consecrated himself to the Immaculate Heart of Mary.

In between hospitalizations, he continued to live the ordinary life of a teenager: he attended school, hung out with his friends, formed a band, and fell in love with a girl. 

He later called the chaste relationship he had with Serena during his last two years of life “the most beautiful gift" the Lord could give him.

When he was 15, he reflected on friendship, saying “I would like to be able to integrate with my peers without being forced to imitate them in mistakes. I would like to feel more involved in the group, without having to renounce my Christian principles. It’s difficult. Difficult but not impossible.”

Eventually, the teenager’s condition worsened and after a third surgery he became paralyzed in his left arm and leg. He would often repeat that “we must live every day as if it were the last, but not in the sadness of death, but rather in the joy of being ready to meet the Lord!”

Farina died surrounded by his friends and family on April 24, 2009. 

Francesca Consolini, the postulator of Farina’s cause, wrote on a website dedicated to the young venerable that in him emerged “a deep inner commitment oriented toward purifying his heart from every sin” and he experienced this spirituality “not with heaviness, effort or pessimism; indeed, from his words there emerges constant trust in God, a tenacious, determined and serene gaze turned to the future...”

Farina often thought about the faith and the “difficulty of going against the current.” Concerned about a lack of good faith education for young people, he undertook this task among his own peers. 

He once wrote in his journal: “When you feel that you can’t do it, when the world falls on you, when every choice is a critical decision, when every action is a failure ... and you would like to throw everything away, when intense work reduces you to the limit of strength ... take time to take care of your soul, love God with your whole being and reflect his love for others.”

Vatican City, May 6, 2020 / 11:47 am (CNA).- The annual swearing-in of new Swiss Guards, which would usually take place May 6, was moved to Oct. 4 because of the coronavirus.

Instead, the Pontifical Swiss Guards marked Wednesday’s anniversary of the Sack of Rome with private, more muted celebrations, lacking the presence of guests and streamed over the internet.

The Swiss Guards marked the 493rd anniversary of the May 6, 1527 battle with Mass in the church of Santa Maria of the Pieta in the Teutonic College, followed by the “laying of the wreath,” in the Square of the Roman Protomartyrs in Vatican City.

Afterward, the commander of the Swiss Guards conferred papal honorifics on 15 guards.

After Mass, all but the newest members of the world’s smallest-but-oldest standing army marched to Square of the Roman Protomartyrs, so-named for being the site of the death of several early Christian martyrs, including St. Peter.

The Commander of the Swiss Guards, Christoph Graf, gave a speech at the ceremony in which he recounted the story of the 1527 battle known as the Sack of Rome, when 147 guards lost their lives defending Pope Clement VII from mutinous troops of the Holy Roman Empire.

During the battle, the pope was able to escape from the Vatican to Castel Sant’Angelo via a secret passageway connecting the two. It is the most significant and deadly event in the history of the Swiss Guards.

After the speech, a large wreath was placed in the square in commemoration of the guards who died during the battle.

The anniversary is usually marked by a whole weekend of events attended by representatives of the Swiss army, Swiss government, and Swiss bishops’ conference. Family and friends of the guards, and former guards who return for a visit, also participate.

In past years, the festivities have also included a concert and an audience with Pope Francis.

The main celebrant of the May 6 Mass was the assessor of the Secretariat of State, Msgr. Luigi Roberto Cona. In his homily, Cona said he wishes the guards may “truly experience Christ.”

“May you encounter a Church that is not only an institution, an institution to be defended, to be protected, which you have wisely done for 500 years now, but also a community, a believing community which has met the living and true Christ, which loves him, and intends to serve him in everyday life,” he said.

“Because every day we too, in imitation of the first Christian martyrs – and your brother guards who offered themselves at that very important moment in 1527 – we too, without the heroism of those, can offer ourselves day after day in the services we are called to perform.”

Vatican City, May 7, 2020 / 08:00 am (CNA).- It is important for Catholics to remember the whole of salvation history, and our belonging to the people of God’s covenant with Abraham, Pope Francis said at Mass Thursday.

During daily Mass in the chapel of his Vatican residence, the Casa Santa Marta, Pope Francis reflected on an aspect of the day’s first reading from the Acts of the Apostles, when St. Paul is invited to speak in the synagogue in Antioch.

Instead of speaking directly about Jesus, the apostle begins by telling the history of salvation, the pope noted May 7.

“What is behind Jesus? There is a story. A story of grace, a story of election, a story of promise. The Lord chose Abraham and went with his people,” he said.

“There is a story of God with his people. And for this reason, when Paul is asked to explain the reason for faith in Jesus Christ, he does not start from Jesus Christ: he begins from history.”

The pope pointed to the first part of the entrance antiphon recited at the start of that Mass: “O God, when you went forth before your people, marching with them and living among them...”

He urged Catholics to remember to “pass down the history of our salvation,” and to ask the Lord to help them have the awareness of being children of Abraham, as the Virgin Mary says in the Magnificat and Zechariah in his Benedictus, canticles which are recited or sung in the Liturgy of the Hours.

Christianity, the pope said, is belonging to the people with whom the Lord made his covenant.

Pope Francis also spoke in his homily about what he thinks Christianity is not.

“Christianity is a doctrine, yes, but not only,” he stated. “Christianity is not just an ethic. Yes, indeed, it has moral principles,” but it is not just having an ethical viewpoint.

Francis went on to say that Christianity is also more than an exclusionary vision of an “‘elite’ of people chosen for the truth.” He criticized when this attitude comes into the Church as a belief in the damnation of others.

It is good to be a moral people, he said, but “Christianity is belonging to a people, to a people freely chosen by God.”

“If we do not have this awareness of belonging to a people we would be ideological Christians,” he said.

The pope explained that this is why, in order to speak about Jesus, St. Paul starts by explaining “from the beginning, from belonging to a people.”

He warned that when Christians lose the sense of belonging to the people of God’s covenant, they often fall into “partialities,” whether dogmatic, moral, or elitist.

Francis called this “the most dangerous deviation” Christians can fall into today.

Before Mass, Pope Francis noted that he had received a letter from a group of artists, thanking him for remembering them in prayer in April.

He added that he “would like to ask the Lord to bless them because artists make us understand what beauty is and without beauty the Gospel cannot be understood.”

“Let’s pray for artists again,” he urged.

After Mass, the pope concluded the livestream with Eucharistic adoration, benediction, and the Marian antiphon “Regina coeli.”

CNA Staff, May 7, 2020 / 03:45 pm (CNA).- Hours after the publication of a controversial open letter regarding the coronavirus pandemic, the prefect of the Church’s dicastery for liturgy and sacraments, listed among the signers of the letter, said he did not sign it.

The letter, titled “Appeal for the Church and the World,” says the coronavirus pandemic has been exaggerated to foster widespread social panic and undercut freedom, as a preparation for the establishment of a one-world government.

Cardinal Robert Sarah, prefect of the Vatican's Congregation for Divine Worship and Sacraments, tweeted: “I share on a personal basis some of the questions or concerns raised with regard to restrictions on fundamental freedoms, but I have not signed this petition.”

“A cardinal prefect of the Roman Curia must observe a certain reserve in political matters, Sarah wrote in another tweet, “so I explicitly asked this morning the authors of the petition titled ‘for the Church and for the world’ not to mention me.”

Sarah was listed as a signatory of the letter when it was published May 7 by the National Catholic Register, LifeSiteNews, and other websites. Sarah's denial raises questions about the legitimacy of other reported signatories to the letter.

Jeanette DeMelo, editor of the National Catholic Register, told CNA that the principal author of the letter is Archbishop Carlo Vigano, a former papal emissary to the United States.

Vigano made headlines for an August 2018 letter that alleged Vatican officials had ignored warnings about the sexual abuse of disgraced former cardinal Theodore McCarrick. Since that time, Vigano has released numerous letters expressing his viewpoints on matters in the Church, which include criticisms of Pope Francis and other curial officials.

DeMelo said that Vigano had vouched for the authenticity of Sarah's signature.

“The Register contacted Archbishop Vigano, the principal author, and asked him specifically about the authenticity of the signature of Cardinal Sarah and he said ‘I can confirm 100% that Cardinal Sarah signed it.,” DeMelo told CNA.

The letter laments the social distancing and stay-at-home orders issued to slow the spread of the coronavirus pandemic, suggesting they are contrived mechanisms of social control, with a nefarious purpose.

“We have reason to believe, on the basis of official data on the incidence of the epidemic as related to the number of deaths, that there are powers interested in creating panic among the world’s population with the sole aim of permanently imposing unacceptable forms of restriction on freedoms, of controlling people and of tracking their movements,” the letter said.

“The imposition of these illiberal measures is a disturbing prelude to the realization of a world government beyond all control,” it added. (bold original)

Among the letter’s reported signatories are four cardinals: Sarah, who has now indicated he is not a signatory; Cardinal Gerhard Muller, former prefect of the Congregation for the Doctrine of the Faith, Cardinal Joseph Zen, emeritus bishop of Hong Kong, and Cardinal Janis Pujats, emeritus archbishop of Riga, Latvia.

Two U.S. bishops are also alleged signatories: Bishop Rene Gracida, emeritus bishop of Corpus Christi, and Bishop Joseph Strickland, the Bishop of Tyler, Texas. 

Strickland told CNA by email May 7 that he “did sign off on this letter.”

Along with several other bishops, the well-known auxiliary bishop of Astana, Kazakhstan, Bishop Athanasius Schneider, is listed as a signer of the letter.

Another reported signatory is Fr. Curzio Nitoglia, a priest of the Society of St. Pius X, a traditionalist group in “irregular communion” with the Church. Nitoglia is the author of “The Magisterium of Vatican II,” a 1994 article that claims that “the church of Vatican II is therefore not the Apostolic and Roman Catholic Church instituted by our Lord Jesus Christ.”

The May 7 letter argued that the coronavirus pandemic has been sensationalized and exploited, to impede civil rights and exact government control over individuals and families.

The letter said that “the facts have shown that, under the pretext of the Covid-19 epidemic, the inalienable rights of citizens have in many cases been violated and their fundamental freedoms, including the exercise of freedom of worship, expression and movement, have been disproportionately and unjustifiably restricted.”

“Many authoritative voices in the world of science and medicine confirm that the media’s alarmism about Covid-19 appears to be absolutely unjustified.”

Nearly 4 million people worldwide have tested positive for the coronavirus, and at least 270,000 have died. In some countries, death rates in the months of the coronavirus pandemic have far exceeded death rates over the same months in previous years, suggesting to some demographers and epidemiologists that coronavirus deaths have been dramatically undercounted.

The pandemic, and the social distancing and stay-at-home orders issued to slow its spread, have become a source of considerable controversy in recent weeks. In the U.S., protests in several state capitals have gathered demonstrators in close proximity to one another, a move public health experts say could lead to new outbreaks of the disease.

The letter said that the economic crisis occasioned by the global pandemic “encourages interference by foreign powers and has serious social and political repercussions. Those with governmental responsibility must stop these forms of social engineering, by taking measures to protect their citizens whom they represent, and in whose interests they have a serious obligation to act.”

“The criminalization of personal and social relationships must likewise be judged as an unacceptable part of the plan of those who advocate isolating individuals in order to better manipulate and control them,” the authors added.

No cure or therapeutic treatment has yet been identified for the virus. In early weeks of the pandemic, President Donald Trump hypothesized that hydroxychloroquine, an inexpensive anti-malarial medication, could help treat the disease. U.S. researchers have largely moved away from the medication, especially after a study by the Veterans’ Administration found that administering the drug leads to higher death rates among patients receiving it.

Some, including television hosts Laura Ingraham and Sean Hannity have alleged that the study is inaccurate. Some protestors have suggested the VA study was intended to discredit Trump or profit vaccine manufacturers.

In an apparent reference to the hydroxychloroquine controversy, the letter said that: “Every effort must be made to ensure that shady business interests do not influence the choices made by government leaders and international bodies. It is unreasonable to penalize those remedies that have proved to be effective, and are often inexpensive, just because one wishes to give priority to treatments or vaccines that are not as good, but which guarantee pharmaceutical companies far greater profits, and exacerbate public health expenditures.” 

“Let us also remember, as Pastors, that for Catholics it is morally unacceptable to develop or use vaccines derived from material from aborted fetuses,” the letter added.

The U.S. bishops conference has also said vaccine development should avoid unethical links to abortion.

The letter argues that governments do not have the right to ban or restrict public worship or other kinds of ministry, and asks that any such restrictions be rescinded.

On the sacraments, which have been subject both to voluntary restrictions and public health orders in some states, the letter noted that “the Church firmly asserts her autonomy to govern, worship, and teach.”

“The State has no right to interfere, for any reason whatsoever, in the sovereignty of the Church. Ecclesiastical authorities have never refused to collaborate with the State, but such collaboration does not authorize civil authorities to impose any sort of ban or restriction on public worship or the exercise of priestly ministry. The rights of God and of the faithful are the supreme law of the Church, which she neither intends to, nor can, abdicate. We ask that restrictions on the celebration of public ceremonies be removed.”

While restrictions on public worship have been met with public criticism in many places, the objections have been most pronounced in Italy.

After Italy’s prime minister announced in late April new health measures that would continue prohibiting religious gatherings, the Italian bishops released a statement denouncing the decision, which the bishops criticized as “arbitrary.” Two days later, Pope Francis seemed to signal his own view, praying while celebrating Mass that Christians would respond to the lifting of lockdown restrictions with “prudence and obedience.”

Along with cardinals, bishops, and priests, the letter’s signatories also included some academics, journalists, and scientists. Included among them are Vatican journalists Marco Tosatti and Robert Moynihan, Lifesitenews editor John-Henry Westen, Stephen Mosher, president of the Virginia-based Population Research Institute, and the leaders of pro-life groups in Texas and Ohio.

The letter’s signatories encouraged Catholics, and “all men and women of good will” to “assess the current situation in a way consistent with the teaching of the Gospel. This means taking a stand: either with Christ or against Christ.” (bold original)
 
“Let us not allow centuries of Christian civilization to be erased under the pretext of a virus, and an odious technological tyranny to be established, in which nameless and faceless people can decide the fate of the world by confining us to a virtual reality. If this is the plan to which the powers of this earth intend to make us yield, know that Jesus Christ, King and Lord of History, has promised that ‘the gates of Hell shall not prevail’ (Mt 16:18).”

The Holy See has not yet commented on the letter.
 

This story has been updated since its original publication. It is developing and will continue to be updated.

Vatican City, May 8, 2020 / 04:00 am (CNA).- We must learn to let ourselves be consoled by Jesus when we are suffering, Pope Francis said at his morning Mass Friday.

In his homily in the chapel at Casa Santa Marta, May 8, the pope noted it was difficult to accept Christ’s consolation in times of distress. 

Reflecting on the day's Gospel reading, John 14:1-6, which records Jesus’ words to his disciples at the Last Supper, the pope said the Lord recognizes their sadness and seeks to console them.

"It is not easy to allow ourselves to be consoled by the Lord,” he said. “Many times, in bad moments, we are angry with the Lord and we do not let Him come and speak to us like this, with this sweetness, with this closeness, with this meekness, with this truth and with this hope.”

He noted that Jesus’ way of consoling was quite different to telegrams of condolence, which are too formal to console anyone. 

“In this passage of the Gospel we see that the Lord consoles us always in closeness, with the truth and in hope,” he said. “These are the three marks of the Lord's consolation.”

The pope observed that Jesus is always close to us in times of sorrow.

“The Lord consoles in closeness. And He does not use empty words, on the contrary: He prefers silence,” he said, according to a transcript by Vatican News.

He added that Jesus does not offer false comfort:  

“Jesus is true. He doesn't say formal things that are lies: ‘No, don’t worry, everything will pass, nothing will happen, it will pass, things will pass…’ No, it won’t. He is telling the truth. He doesn’t hide the truth.”

The pope explained that Jesus’ consolation always brings hope. 

He said: “He will come and take us by the hand and carry us. He does not say: ‘No, you will not suffer: it is nothing…’ No. He says the truth: ‘I am close to you, this is the truth: it is a bad time, of danger, of death. But do not let your heart be troubled, remain in that peace, that peace which is the basis of all consolation, because I will come and by the hand I will take you where I will be’.”

The pope concluded: “We ask for the grace to learn to let ourselves be consoled by the Lord. The Lord's consolation is true, not deceiving. It is not anesthesia, no. But it is near, it is true and it opens the doors of hope to us.”

After Mass, the pope presided at adoration and benediction of the Blessed Sacrament, before leading those watching via livestream in an act of spiritual communion.

The congregation then sang the Easter Marian antiphon “Regina caeli.”

At the start of Mass, the pope noted that World Red Cross and Red Crescent Day falls on May 8, the anniversary of the birth of Henry Dunant, founder of the International Committee of the Red Cross.  

Pope Francis said: “We pray for the people who work in these worthy institutions: may the Lord bless their work which does so much good.”

CNA Staff, May 8, 2020 / 10:25 am (CNA).- Archbishop Carlo Maria Viganò has accused a Vatican cardinal of causing him “serious harm” in a bitter war of words over a controversial open letter regarding the coronavirus crisis.

In a statement published May 8, the archbishop criticized Cardinal Robert Sarah’s decision to distance himself from the letter, titled “Appeal for the Church and the World,” which argues that the coronavirus pandemic has been exploited in order to create a one-world government.

The statement details Vigano’s account of his interactions with Sarah beginning May 4. Viganò claims that on the evening of May 7, the prefect of the Vatican's Congregation for Divine Worship and Sacraments asked him to remove him from the list of signatories to the letter, which had by that time already been published.

“With surprise and deep regret,” he wrote, “I then learned that His Eminence had used his Twitter account, without giving me any notice, to make statements that cause serious harm to the truth and to my person.”

Viganò was referring to a series of three May 7 tweets from Sarah, which said: “A Cardinal Prefect, member of the Roman Curia has to observe a certain restriction  on political matters. He shouldn't sign petitions in such aereas [sic].”

“Therefore this morning I explicitely [sic] asked the authors of the petition titled ‘For the Church and for the world’ not to mention my name.”

“From a personal point of view, I may share some questions or preoccupations raised regarding restrictions on fundamental freedom but I didn't sign that petition,” Sarah added.

Viganò’s statement continued: “I am very sorry that this matter, which is due to human weakness, and for which I bear no resentment towards the person who caused it, has distracted our attention from what must seriously concern us at this dramatic moment.”

After Viganò issued his rebuke, Sarah tweeted May 8: “I will not speak to this petition, which today seems to occupy a lot of people. I leave to their conscience those who want to exploit it in one way or another. I decided not to sign this text. I fully accept my choice.”

In his statement, Viganò said he had chosen to publicize his private conversations with Sarah because he had a duty to tell the truth, and “also for the sake of fraternal correction.”

Vigano said Sarah had initially told him: “Yes, I agree to put my name to it, because this is a fight we must engage in together, not only for the Catholic Church but for all mankind.”

He confirmed that Sarah’s signature has now been removed from the open letter.

Vigano, a former papal nuncio made headlines in August 2018, for a letter that alleged Vatican officials had ignored warnings about the sexual abuse of disgraced former cardinal Theodore McCarrick. Since that time, Vigano has released numerous letters expressing his viewpoints on matters in the Church, which include criticisms of Pope Francis and other curial officials.

The appeal argued that as a result of the pandemic centuries of Christian civilization could be “erased under the pretext of a virus” and an “odious technological tyranny” established in its place.

It said: “We have reason to believe, on the basis of official data on the incidence of the epidemic as related to the number of deaths, that there are powers interested in creating panic among the world’s population with the sole aim of permanently imposing unacceptable forms of restriction on freedoms, of controlling people and of tracking their movements. The imposition of these illiberal measures is a disturbing prelude to the realization of a World Government beyond all control.”

Several bishops and cardinals are alleged to have signed the letter. Bishop Joseph Strickland of Tyler, Texas told CNA May 7 that he had signed it.

A press release on the appeal’s website May 8 claimed that Robert Kennedy Jr, son of the slain US. Presidential candidate Sen. Robert Kennedy, had signed the letter.

To date, nearly 4 million people have tested positive for the coronavirus, and at least 272,000 have died.

Vatican City, May 9, 2020 / 04:00 am (CNA).- The devil uses envy to try to thwart the proclamation of the Gospel, Pope Francis said at his morning Mass Saturday.

In his homily in the chapel at Casa Santa Marta, May 9, the pope reflected on the day’s first reading, Acts 13:44-52, in which the Jewish community at Antioch rejects St. Paul’s preaching about Jesus. 

He said: “On the one hand there is the Lord, there is the Holy Spirit who makes the Church grow, and it grows ever more: this is true. But on the other hand, there is the evil spirit that seeks to destroy the Church.” 

After citing other examples in the Acts of the Apostles where the apostles faced rejection, the pope asked: “And what is the devil's instrument to destroy the Gospel proclamation? Envy. The Book of Wisdom [2:24] says it clearly: ‘Through the devil's envy sin has entered the world’ -- envy, jealousy, here. Always this bitter, bitter feeling.” 

Reflecting on this enduring struggle, Pope Francis quoted St. Augustine of Hippo, who wrote in “The City of God” that “the Church progresses on her pilgrimage amidst this world's persecutions and God's consolations.”

“A Church that has no difficulty lacks something,” he said. “The devil is too calm. And if the devil is calm, things are not going well. Always the difficulty, the temptation, the struggle... the jealousy that destroys. The Holy Spirit creates the harmony of the Church, and the evil spirit destroys. Until today.” 

The pope noted that in the first reading the community at Antioch turned the leading women and men of the city against the apostles. He observed that temporal powers are often an instrument through which envy is stirred up against Christians. 

He said: “Let us be careful with the preaching of the Gospel: never to fall, to put our trust in temporal powers and money. The trust of Christians is Jesus Christ and the Holy Spirit that He sent, and it is precisely the Holy Spirit who is the leaven, it is the strength that makes the Church grow.” 

“Yes, the Church goes ahead, in peace, with resignation, joyful: between ‘the consolations of God and the persecutions of the world.’”

The pope led those watching via livestream in an act of spiritual communion, composed by St. Alphonsus Liguori, founder of the Redemptorists.

He prayed: “My Jesus, I believe that you are present in the most Blessed Sacrament. I love You above all things and I desire to receive You into my soul. Since I cannot now receive You sacramentally, come at least spiritually into my heart. I embrace You as if You were already there, and unite myself wholly to You. Never permit me to be separated from You.”

The pope ended the celebration with adoration and benediction of the Blessed Sacrament. The congregation then sang the Easter Marian antiphon “Regina caeli.”

At the start of Mass, the pope noted that May 9 is the feast day of St. Louise de Marillac, the French founder of the Daughters of Charity. Her feast normally falls on March 15 but was transferred this year because it fell on a Sunday in Lent. A painting of the 17th-century saint was brought to the pope’s chapel to mark the occasion. 

The Daughters of Charity belong to the Vincentian family. Vincentian nuns live at the Casa Santa Marta, the pope’s residence, and run a pediatric dispensary at the Vatican.

At the start of Mass, the pope said: “Today is the commemoration of St. Louise de Marillac: let us pray for the Vincentian sisters who have run this clinic, this hospital, for almost 100 years and have worked here, in Santa Marta, for this hospital. May the Lord bless the sisters.”

St. Pachomius can justifiabley be called the founder of cenobitic monasticism, monks who live in community. Even though St. Antony the Great was the first to go into the desert to live a life of seclusion pursuing evangelical perfection, he lived a heremitic life, that is, a primarily solitary life.Pachomius first started out as a hermit in the desert, like many of the other men and women in the third and fourth centuries who sought the most radical expression of Christian life. There he developed a very strong bond of friendship with the hermit Palemon. One day during prayer, he had a vision in which he was called to build a monastery, and was told in the vision that many people who were eager to live an ascetic life in the desert, but were not inclined to the solitary life of a hermit, would come and join him.  His hermit friend, Palemon, helped him to build the monastery and Pachomius insisted that his cenobites were to aspire to the austerity of the hermits.However, Pchomius knew that his idea was a radical one, because most of the men who came to live in his monastery had only ever conceived of the eremitic lifestyle. His great accomplishment was to reconcile this desire for austere perfection with an openness to fulfilling the mundane requirements of community life as an expression of Christian love and service. He spent most of his first years as a cenobitic doing all the menial work on his own, knowing that his brother monks needed to be gently inducted into serving their brothers in the same manner.  He therefore allowed them to devote all their time to spiritual exercises in those first years.  At his death, there were eleven Pachomian monasteries: nine for men and two for women.The rule that Pachomius drew up was said to have been dictated to him by an angel, and it is this rule that both St. Benedict in the west and St. Basil in the east drew upon to develop their better known rules of cenobitic life. St. Pachomius died in the year 346.

By Sr. Joan L. Roccasalvo, C.S.J.

“It’s back to school,” the many ads remind us.  The noble work of education will soon begin anew.  

The word, educate, from the Latin educere, means to lead out of. Educators worthy of the name lead their students out of the darkness of ignorance to the light of truth, knowledge and wisdom. 

The Catholic Philosophy of Education

To realize its Divine mission, the Church has developed a view of education that claims the right over all other agencies to make final decisions about the education of its youth. 

There are several principles of the Catholic philosophy of education that mark it with distinction.  With the obvious age-appropriate adaptations, they affect all ages and academic levels. 

Belief in a Personal God

First, that belief in a personal God is essential to all Catholic thinking in any and every phase of human activity. This includes formal education which proclaims Jesus as its primary Exemplar.  It follows that the Church rejects any philosophy of education or position that sacrifices the eternal and supernatural to the temporal and natural (V.P. Lannie, “Catholic Education IV,” The New Encyclopedia 5: 168).

Academic Excellence

Second, Catholic education imparts far more than amassing facts and information.  Scholarship and faith belong together, the whole person, seeking ultimate Truth, Goodness, and Beauty.  Students should be taught to wonder at the goodness and truth surrounding them. Catholic education builds character. It develops in its students a Catholic moral compass and a Catholic sensibility to understand how society and democracies function. The curriculum’s first order of business is academic formation and excellence. Students must learn correct grammar and use language skillfully, even artfully. This means reading well, writing with imagination, precision and power, and speaking the country’s predominant language correctly. It is typically true that whoever uses the right word thinks precisely and persuasively as in the famous Hopkins’ poetic line, “The world is charged with the grandeur of God.” 

English is a difficult language to master, but it must be said that immigrants to this country often learn to speak better English than those who are born here. In the musical, “My Fair Lady,” the character of Henry Higgins sings, “Why Can’t the English Teach Their Children How to Speak.”  He lampoons Americans’ mutiliation of English with the line, “Well, in America, they haven’t used it in years.” A playful jab, but jab it is.

Catholic and Christian Humanism

Third, in Catholic humanism, God is found not just in the sacred but also in the secular where Christian values and virtue can be uncovered.  The religious and the profane are mutually inclusive, “charged with the grandeur of God.” Whatever is human is inherently Christian.  No enterprise, no matter how secular, is merely secular for we live in a universe of grace and promise. 

The humanities are associated with depth, richness, feelings, character and moral development. This is why the literary and refining arts are so important.  Their purpose is to impart wonder and enjoyment, sensitize the feelings of students and eventually influence their behavior.  The humanities are intended for all students and not just for the elite.

The Student and the Educator

Fourth, St. Thomas Aquinas puts it concisely: Education is a lifelong process of self-activity, self-direction, and self-realization. The child is the center of attention, the “principal agent,” in the educational process. 

The instructor is the “essential mover” who teaches by the witness of his or her example and consistently brings to their lessons a high degree of preparedness. The teacher’s role is critical to Catholic education (Ibid).  The students’ real life situations initiate the process of learning.   Educators lead their students out beyond their life setting—their Sitz-im-Leben.  Experience teaches students to discover for themselves by engaging the five senses. This includes, for example, making or doing beautiful art forms or listening to beautiful music. Affectivity must be channeled in socially-accepted ways. For the most part, “Rap” culture exalts anti-social affectivity.

In his apostolic exhortation, “Evangelii nuntiandi,” Pope Paul VI reflected: “Today students do not listen seriously to teachers but to witnesses, and if they do listen to teachers, it is because they are witnesses.”  

Catholic educators teaching in public schools can adapt Catholic principles to the public school curriculum especially when these are also embraced by other faith-traditions.    

The Benedict Effect

At his papal election in 2003, why did Joseph Cardinal Ratzinger take the papal name Benedict?  It was the Benedictine monks, who, systematically and comprehensively, rebuilt Europe after the barbaric invasions of Rome in the 5th century. Some European leaders refuse to acknowledge Europe’s Christian roots and, specifically, the Church’s role in building on Greco-Roman culture, Christianizing it, and handing it on to future generations. At a time when Europe was cast in darkness, the Church led it out of the darkness; the Church was Europe’s light. Not opinion, but fact.

St. Benedict, the Benedictine Order, and the Monastic Centuries

In the middle of the sixth century, a small movement changed the landscape of the European world.  Benedict of Nursia (480-547) introduced a new way of life and thinking that has brought vitality to contemporary men and women. He laid the foundation of Benedictine monastic life with his monks first at Subiaco and Rome, and then at Monte Cassino.  

Benedict composed his Rule of disciplined balance that fostered order and peace.  If “pray and work” (ora et labora) was the Benedictine motto, the way to live it was through beauty, piety, and learning.  Every monastery was built on an expansive tract of land, and  eventually, it became a miniature civic center for the townspeople.  One could say that the monks sacralized the landscape.  

Monastic Schools

Of the many contributions the Benedictine monks made to European culture, education remained a prominent value. In the Middle Ages, education was conducted within the confines of the monastery by monks, and later, by nuns.  They offered religious and general education to youth who intended to enter the monastic or clerical life and to youth who were preparing for public life.  They lived at home.  Young children of six or seven years of age were taught the basics. The majority, especially potential monks and nuns, were taught to read Latin, writing, chant, arithmetic, and learning how to read time on the sundial. The main text was the Psalter.  From the eighth century onward, students were taught the seven liberal arts, the trivium, grammar, logic, and rhetoric, and the quadrivium, arithmetic, astronomy, geometry, and music.  The ideal monastery of the Benedictine Order was that of Saint Gall in present-day Switzerland where the town flourished around the monastery.

In our century, Catholic education continues to flourish across the world in developed and in developing countries.

Conclusion: Catholic Education in the United States

The Encyclopedia of Catholicism asserts that “throughout history, there is likely no more compelling instance of Catholic commitment to education than the school system created by the U.S. Catholic community.  The story of American Catholicism goes back to the very first Catholic settlers in the New World.” 

Despite the various declarations of freedom in early American history, anti-Catholicism prevailed through groups such as the Know-Nothing Society of the 1850s.  They existed to eradicate Popery, Jesuitism, and Catholicism.  

Between 1840 and 1900, at least sixty European religious orders of women and men were teaching in this country’s parochial schools. 

Conclusion

Finally, the philosophy of Catholic education integrates several aspects of the faith into the curriculum but always in age-appropriate ways: Biblical tradition, Early Christian Church plus heresies and the results,  Spirituality and prayer, Liturgy,  Doctrine, Ecumenism:  a study of the world religions and the Third World.

Today, apologetics is needed more than ever to defend the Church against old and new approaches to anti-Catholicism.  Our students should be taught the art and skill of civil debate—to learn the principles, internalize them, anticipate opposing views, and then defend the principles. 

(This précis of the philosophy of Catholic education has been presented in its ideal conception and not necessarily as it exists with the integrity described.)

By Sr. Joan L. Roccasalvo, C.S.J.

In a week or two, freshmen from around the country will begin their college education. The first year, the most important of the four, is meant to build a strong academic foundation for the remaining three years and even beyond.  

Freshmen year often awakens in the student a love for learning. In college, self-identity is chiseled out, attitudes and values mature, friendships and new loves, discovered. The halls of university academe can be an exciting place to hope and dream about one’s future.

Attending college is both a privilege and responsibility.  Here the phrase, noblesse oblige applies (literally, nobility obliges): Those who have received much are expected to share their gifts with others to make society a better place in which to live. 

Seeking a Liberal Arts Education

Colleges typically organize their curriculum around their mission statement. An institution of higher learning worthy of its name offers a core curriculum, also known as the humanities or liberal arts.  Some have general requirements.

The humanities offer a splendid array of disciplines, and one of them will be chosen as the focus of students’ special attention in junior and senior year.  Courses include: foreign language(s), linguistics and literature, philosophy, theology/religious studies, social sciences, the refining arts—music and art. 

The liberal arts develop the student as an intellectually rounded person exposing students to disciplines that broaden their horizons and add meaning to life.  It has been said that a specialist without a liberal arts background is only half a person.

Importance of the Humanities

Did you know that two-thirds of humanities majors find satisfying positions in the private sector?  If the college one attends does not require the humanities, here are eight benefits for choosing them on one’s own:

They help us understand others through their languages, histories, and cultures. They foster social justice and equality. They reveal how people have tried to make moral, spiritual, and intellectual sense of the world. The humanities teach empathy. They teach us to deal critically and logically with subjective, complex, and imperfect information. They teach us to weigh evidence skeptically and consider more than one side of every question. Humanities students build skills in writing and critical reading. They encourage us to think creatively.   They develop informed and critical citizens.  Without the humanities, democracy could not flourish. (Curt Rice, “Here are 9 reasons why humanities matter. What’s your number 10?”) Listening to the Parents

 Before the 1990s, most parents were satisfied with the college education of their sons and daughters who had graduated with more than a passing knowledge about great ideas and universal questions. 

In recent years however, an increasing number of parents have expressed dissatisfaction: “I spent $100,000.00 for my daughter’s (my son’s) education at a four-year private college.  She graduated with a degree in Peace Studies.  She has no job.” 

Content of subject matter and intolerance of diverse opinions are two major concerns.

Content of Subject Matter

Too many colleges have abandoned required courses—no foreign language, no language arts. 

What great literature and poetry are students studying?  A prevailing attitude sees the Great Books Tradition as little more than the political opinions of dominant groups. 

What of philosophy and religious studies? Why aren’t students exposed to the ancient philosophers who wrestled with perennial questions:  Who am I? What am I doing, and why am I doing it? What is the purpose of my life? Few colleges offer a course in world religions.

As for history and American government, they’re bunk. War after war—it’s all an inventory of political grievances; our American government is composed of corrupt politicians. 

And what of art and music history?  Bach, Haydn, Mozart, Beethoven, Leonardo Da Vinci, Michelangelo, Bernini?  Are they the preserve of dead white males, a phrase used by collegiates?  Is the answer offering the “gutter phenomenon” of Rock, Rap, or Hip-Hop which use orgiastic and foul language and offering shock art like the photograph, “Piss Christ,” by Andres Serrano?  A few years ago, why did Syracuse University offer a course called “Hip-Hop Eshu: Queen B*tch 101?” To exalt Lil’ Kim? 

Parents are willing to spend generously on education that expands the mind with a classic education but not for studies whose content is without purpose.  Why should they squander hard-earned dollars on a core curriculum that is a sham or on courses that entertain pubescent students with a degraded popular culture? Such institutions are caricatures of what used to be referred to as higher education.

Liberal Intolerance

Until the 1990s, the phrase: "I disapprove of what you say, but I will defend to the death your right to say it" was operative on college campuses.  Today, those who speak what is opposed to the majority must refrain from giving their opinions that are open to critical and healthy discussion.

In former days, institutions required students to challenge each other to think clearly and logically about a topic.  In class, the Socratic methodology was employed to insure that students’ views could be articulated without reprisal.  In Jesuit education for example, students are required to argue both sides of an issue, including those topics that are abhorrent to defend or condemn.  

To give one example, if a person holds to what he or she considers a good action, does intention alone make for a moral act?  As students work their pros and cons, eventually someone will cite Hitler whose good intention was to exalt the German people beyond all others.  However, he ostracized German Jews whom he derided as polluting the German race.  This view led to the barbaric means he took to achieve his end—their annihilation.  The conclusion to the discussion? The immoral end does not justify a moral means or intention. The intention and the end must together be moral acts.

Since the 1990s, intellectual diversity has gradually muffled honest debate.

A Confession of Liberal Intolerance

Recently, the liberal columnist, Nicholas Kristoff, published two essays in the New York Times on the present status of liberal thinking in this country: Nicholas Kristoff’s “Confession of Liberal Intolerance” and “The Liberal Blind Spot.” Some of his observations apply to what unsuspecting freshmen might find on certain campuses with varying degrees of intensity. Increasing numbers of liberal professors and students pride themselves on their diversity and their tolerance of diversity—diversity of various minority groups but not of conservatives—Evangelical Christians, and practicing Catholics.  Kristoff calls this “liberal arrogance”—“the implication that these groups don’t have anything significant to add to the discussion.”

The unwritten motto may be: “We welcome people who don’t look like us, as long as they think like us.” Or, “I disapprove of what you say, so shut up.” Or I close my mind to what you may want to say because it’s not worthwhile saying, in my view. Thus we hear: “We’re tolerant. You are entitled to your truth, but keep it to yourself.  And don’t force it on me.”

What Is Truth?  

Alan Bloom, the author of The Closing of the American Mind, made the argument in the 1980s that American youth are increasingly raised to believe that every belief is merely the expression of an opinion or preference.  They are raised to be “cultural relativists” with the default attitude of “non-judgmentalism” (Patrick Deneen, “Who Closed the American Mind?”).

Parents object: “My son, my daughter entered college with a moral compass with a belief that there is such a thing as objective truth.  But in my son’s college, only the relativity of truth and the absolutism of relativity are taught across the board.  Thus, there is no longer any possibility of objective truth.”

The Crisis of Higher Education

We are experiencing an intellectual crisis that has already affected our work force, our politics, and our culture.  College costs are escalating, while too many colleges and universities without a core curriculum or without any substantive requirements are failing this generation. Western civilization, the human culmination of centuries of learning is pummeled by a pop culture.  Too many academic leaders fail to uphold the purpose of teaching Western civilization.  Academic leaders don’t believe that the humanities have any fundamental influence on their students.  There are no shared values. The result?  The advent of identity courses: Feminist studies, African-American, Latino, LGBT studies.  As long as everyone is tolerant of everyone’s classes, no one can get hurt. 

Yet not all institutions of higher learning fit this description. Many non-sectarian and private colleges offer a structured curriculum or a core curriculum around which other subjects are framed. At least twenty-five colleges and universities in the United States offer the Great Books tradition to their undergraduates. These books are part of the great conversation about the universal ideas of cultures and civilizations.

The authors of Academically Adrift, the most devastating book on higher education since Alan Bloom’s book, The Closing of the American Mind, found that nearly half of undergraduates show no measurable improvement in knowledge or “critical thinking” after two years of college. Weaker academic requirements, greater specialization in the departments, a rigid orthodoxy and doctrinaire views on liberalism are now part of the university’s politics and cultural life.

Freshmen entering college today should be aware of the crisis of liberal education which is in conflict and incompatible with the traditional aspirations of the liberal arts.

Advice to Freshmen

Choose your friends wisely. Confide in a very few. Find a small group of friends who are serious about studies and who know how to balance work with play.  Form or join a reading group. Establish healthy eating and sleeping habits. Don’t pull all-nighters. Don’t go out on the week nights.  Study for about 50 minutes.  Take a ten-minute break.  Then return to study. Repeat.  Make a habit of this process—study, break, study. If you put your energies into academics, you will be handsomely rewarded later on. Don’t get behind in your assignments.  Make certain that you are up-to-date on all of them.  In the case of writing papers, get started on your research as soon as the assignment is given.  Work a little on the research every day. Keep a dictionary and thesaurus at hand at all times. Make it a habit of looking up the meaning of words.  Words are power and the right word is a sign of right thinking. Be your own leader.  Do not follow the crowd if you sense they engage in actions contrary to your beliefs.  For example:  doing drugs or binge drinking. Be reflective.  Reflection means going below the surface of an experience, an idea, a purpose, or a spontaneous reaction to discover its meaning to you.   Find an older mentor, not necessarily a professor, but someone whom you have observed has wisdom and common sense.  Place your confidence in this person as your unofficial adviser. Remember:  Your college life is an open book.  Whatever you do or avoid doing becomes common knowledge—quickly.     Every College Has its Own Soul

Every college builds its own identity, its own reputation. Some colleges are known for the seriousness with which they pursue academics.  Some are known as “party” schools.  Still others are best known for their sports prowess.

According to John Henry Newman, the ideal university is comprised of a community of scholars and thinkers, engaging in intellectual pursuits as an end in itself.  Only secondarily, does it have a practical purpose, for example, finding a job.  Today, most people would scoff at this assertion.  For them, today’s goal of education is to find a job.   The facts however don’t lie.  Those with intellectual pursuits as an end are the most likely to secure the best positions. 

A university is a place where one looks out toward everyone and everything … without boundaries.  A university is a place where one discovers and studies truth. A person of faith holds sacred this belief.

According to Newman, knowledge alone cannot improve the student; only God is the source of all truth; only God can impart truth. Today, this notion alienates students at secular colleges and universities.  

By Sr. Joan L. Roccasalvo, C.S.J.

Matteo Ricci College (MRC) is one of eight schools and colleges that form part of Seattle University, a Catholic institution conducted by the Society of Jesus. 

With the Humanities as its core, MRC offers three degrees: a Bachelor of Arts in Humanities (BAH), a Bachelor of Arts in Humanities for Leadership (BAHL), and a Bachelor of Arts in Humanities for Teaching (BAHT). 

Mission of MRC

MRC educates teachers and leaders for a just and humane world. The study of Western culture is the surest place to begin. Pseudo-educators claim it’s a waste of time.   Yet, the facts don’t lie.  We are the beneficiaries of Greco-Roman culture preserved, reinterpreted, and handed down through the Catholic Church’s medieval monastic tradition and continued through the Italian Renaissance. To be human is to be in a story, and to forget one's story leaves a person without a present identity, without a past and without a future.  At MRC, cultural history is taught so that students can draw moral lessons from it.  Those who don’t learn from these lessons are condemned to repeat and relive them.    

With the small class size at MRC, professors can take a personal interest in each student.  In this environment conducive to learning, a close collaboration between student and professor is pursued.   This encourages greater participation in class. Shouldn’t MRC be the envy of most serious students?  You would think so. 

What’s in a Name? 

MRC is named after the 16th - century Jesuit priest Matteo Ricci (1552-1610) who spent his adult life as an educator and missionary in China.  At that time, the doors of the Chinese empire were closed to foreigners from the West.   It was Ricci who brought Western civilization to China, and Chinese literati reciprocated by sharing with him their ancient and venerable culture.  For him, inculturation was a reality centuries before the term was invented. He founded the modern Chinese Catholic Church.  

Ricci astonished the Chinese because he loved them. An authority on so many subjects and disciplines—mathematics, astronomy, apologetics, literature, popular catechesis, poetry, art and music—he brought this treasury of gifts to his mission. His intellectual gifts were prodigious: a photographic memory, linguistic ability to speak flawless Chinese, ingenuity to write maps, assemble clocks, read the stars.  As if this weren’t enough, Ricci had a keen ear for music and reportedly sang with great sweetness.   This “wise man from the west” is recognized as “the most cultivated man of his time and one of the most remarkable and brilliant men of history.”  

Known throughout the realm as Li-Ma-T’ou, this missionary scholar remains the most respected and beloved foreign figure in Chinese culture. Some in the Chinese government view him as the “Second Founder of Modern China.”  

This is the man after whom MRC is named.  He is its model of a complete liberal arts education cast in the Jesuit mold.

Student Protest against the Curriculum of MRC

In May, some two hundred enrolled students at (MRC) staged a week-long sit-in objecting to the core curriculum: The focus on Western culture and values was declared irrelevant. Studies in Western Civilization had failed to serve the academic interests of these students. 

The students demanded of the administration that the classic core curriculum in the Humanities be discarded in favor of a new program of studies to reflect special interest groups of race, class, gender, and disability.  Additionally, they demanded that only qualified faculty be hired to teach courses that reflected their interest in identity group studies of race, class, gender, and disability. The Dean of the MRC was to be fired.

Student demands focused on “dissatisfaction, traumatization, and boredom,” that is, “the Humanities program as it exists today” which “ignores and erases the humanity of its students and of peoples around the globe.”  . . . “We are diverse, with many different life experiences, also shaped by colonization, U.S., and Western imperialist, neo-politics, and oppression under racist, sexist, classist, heteronormative and homophobic, transphobic, queerphobic, ableist, nationalistic, xenophobic systems which perpetuate conquest, genocide of indigenous peoples, and pervasive systemic inequities.”

Students spoke of oppression perpetrated by the Administration:  “The first manifest demand is a complete change in the curriculum from a Whiteness-dominated curriculum to a non-Eurocentric interdisciplinary curriculum.  If the (MRC) is unable to tackle these requirements, we demand that it be converted into a department so as to be accountable to another college.”   

What Students at MRC Seek

If MRC students are seeking social justice and equality for all, if they are to make sense of this complex world, they ought to study the Humanities. If they are curious about how other cultures have learned to develop feelings of compassion, tolerance, respect, empathy, they ought to study the Humanities. If they are curious about how creative other people can be, if students are determined to live in a democracy of free citizens, the Humanities should be studied. Without the Humanities, democracy would not exist.  

The Crisis of Higher Education

In this country, we are experiencing an intellectual crisis that has already affected our work force, our politics, and our culture.  Western civilization, the human culmination of centuries of learning is under attack by an identity-driven student population exemplified by the protesters at MRC.  Whereas many academic leaders fail to uphold the purpose of teaching Western civilization, the faculty at MRC values it.  Whereas academic leaders don’t believe that the Humanities have any fundamental influence on their students, the faculty at MRC is invested in it.  Shared values—this is what brings the world together.  

MRC is not alone in promoting a Humanities core curriculum. Many non-sectarian and private colleges proudly offer a core curriculum around which other subjects are framed. At least twenty-five colleges and universities in the United States offer the Great Books tradition to their undergraduates. These books are part of the great conversation about the universal ideas of cultures and civilizations, always related to ethical and religious values. 

Many educators believe that nearly half of college graduates show no measurable improvement in knowledge or critical thinking. They speak and write incorrectly; they do not read.  Their constant companions? Electronic devices with accompanying head sets. Weaker academic requirements, greater specialization in the departments, a rigid orthodoxy and doctrinaire views on liberalism are now part of the university’s politics and cultural life.  

Clash of Goals

If the demands of these special interest groups—race, class, gender, and disability, were met, MRC would cease to exist. A program of identity studies clashes with the raison d’être of a college named after Matteo Ricci, a name synonymous with the richest of classic studies.   

The student protesters are demanding to be extricated from the program that distinguishes itself in the pantheon of Catholic higher education.  

Who would be so foolish as to look down on, much less protest, such a rich curriculum that prompts the most influential employers to hire MRC’s crême de la crème? 

Let the disgruntled students go elsewhere with their partisan interests and narrow viewpoint.  They lose.

Ricci Speaks to College Students

Matteo Ricci has left us several proverbs that can inspire college students.  But not just college students:  

 “Man is a stranger in this world.”

 “The virtuous person speaks little.”

“Time past must be thought of as gone forever.  Don’t waste time.”

“True longevity is reckoned not by number of years but according to progress in virtue.  If the Lord of Heaven grants me one day more of life, He does so that I may correct yesterday’s faults; failures to do this would be a sign of great ingratitude.”

The canonization of Father Matteo Ricci, S.J. ranks high on the ‘to-do list’ of Pope Francis whose high regard and love for him are well known.  This is the Servant of God, Matteo Ricci, S.J.

By Sr. Joan L. Roccasalvo, C.S.J.

We have just celebrated the last civic holiday of the summer. On Labor Day, we reflect on our role as co-workers in God’s vineyard and, with our talents, continue the activity of God our Creator.   Work deepens the truth that we are all made in God’s image and likeness.  Mr. Shakespeare has a word to send us off:  “Proud of employment, willingly I go.”  

The Church’s special care and concern of the worker began in earnest with Leo XIII’s encyclical, Rerum Novarum (1891) when it treated the theme of work. Included in the encyclical was the defense of workers and, in particular, their exploitation.  Since then, every pontiff has integrated Catholic social thought concerning workers as part of the Church’s teaching.  Politicians of all religious stripes have quoted from their writings as part of their own social platforms. According to Ronald Reagan, “the best social program is a job.”

Bearing Fruit

Work is one way men and women discover their dignity because the building up of the culture is the fruit of labor.

The Psalmist uses the image of a garden to describe the just ones who labor in it.  They are fruitful in all they do because they remain rooted in the Lord.  These men and women “will flourish like a palm-tree and grow like a Lebanon cedar. Planted in the house of the Lord, they will flourish in the courts of our God, still bearing fruit when they are old, still full of sap, still green, to proclaim that the Lord is just (Ps 92:12-15). . . . The just are like trees planted near streams; they bear fruit in season and their leaves never wither.  All they do prospers” (Ps 1:3-4).
 
How many cultures have handed down to us the fruits of their labor and the fruits of their creativity!  The Jews through their worship, for example, have given us the weekend as well as the 150 psalms permeated with beauty. Among other benefits, the Greeks gave us Socrates, Plato, and Aristotle who laid the foundations for medieval and modern philosophy. The Romans were master builders, especially of roads, waterworks, and bridges. Had it not been for the medieval European monks, who would have preserved ancient and Christian culture for future generations?  

Unemployment

In virtually every instance, John Paul II considered unemployment an evil and a social calamity.  He placed this responsibility at the feet of the vast enterprise of employers.

For our current pontiff, Pope Francis, “work is not a gift kindly conceded to a recommended few.  It is a right of all . . . and in particular, the young must be able to cultivate the promise of their efforts and their enthusiasm, so that the investment of their energies and their resources will not be useless” (Dec. 2015).

Men and women are our primary natural resource, and the Church has grave concerns about the unemployed and those who are under employed, the working poor.  From these two groups can come other evils; the first among them is hunger.  Social unrest, like disease, crime, and violence are bound to follow.

Indignities of Unemployment

As an evil of the social fabric and against individuals, unemployment robs persons in good health, ready and willing to work, from supporting themselves and their families. What happens to the family when parents lose their jobs through no fault of their own?  The individual members in the family suffer in psychological as well as financial ways. Loss of the weekly paycheck weighs on the family unlike any other burden.

Losing One’s Job

Unemployment comes in different ugly shapes and sizes. It affects Blue Collar workers, Wall Street traders, educators, and other professionals. Even CEOs can be ousted from their high places.

How many are those who have gone from standing tall in satisfying and lucrative jobs to the humiliation of sleeping in nooks and crannies of store fronts, huddled up and penniless? How many men and women have experienced the indignity, the embarrassment, and the emotional heartburn of losing one’s job?  The worker is summoned to the supervisor’s office only to be told his or her services are no longer needed.  A cold speech is delivered in staccato fashion:  ‘I’m sorry, we have to let you go, but it has to be this way. Thank you for your service.’  Often, severance pay does not accompany the loss of employment.  How many have been dismissed without even being told?  The names of college adjunct teachers are routinely deleted from the roster without any explanation, personal or otherwise.      

And what of those new college graduates? John Paul II has written of the particularly painful problem “when the young, after preparing themselves with an appropriate cultural, technical, and professional formation, can’t find a job and see their sincere will to work frustrated, as well as their willingness to take up their responsibility for the economy and social development of the community” (Laborem Exercens:18). The indignities of unemployment!

Statistics on Employment     

The August unemployment figures have been estimated at a low 4.8%, though this impressive figure feels like a lie to so many” (Sarah Kendzior: Quartz, April 20, 2016).

62.6% is the figure given for those who are not participating in the work place. This means that approximately 37% is the unemployment rate.  According to the Wall Street Journal, 4.8% hides the devastating lie for millions of Americans. The jobless rate is low because more and more people are no longer participating in the work place.  This low percent fails to include discouraged workers and those in part-time jobs who seek full-time employment.
Another consideration has to do with sporadic work.  A person who works one hour a week earning $20.00 for that hour is considered employed.

How can breadwinners support a family on the minimum wage? They can’t, these working poor.

While Labor Day focuses on the value of work, loss of employment and financial crisis can provoke despair. Surely there is a limit to how many rejections unemployed persons can sustain before they throw up their hands and succumb to hopelessness, including temptations to end it all through suicide. During times of unemployment the individual can make matters worse by rubbing it in: ‘I’m a loser; I’m a failure.  Everyone knows it’  ‘Why has God permitted put me in this situation when I’ve done my best?  

The Open Wound

What can the unemployed do during the trial of unemployment?  To begin with, it is important to live in the present moment and structure one’s time. While coping with this extreme hardship, energies can be given over to constructive activities that otherwise might not have been possible.  Unemployed men and women have discovered their true vocation quite by accident during the so-called lost time of unemployment.

During this time, it is also important to sharpen one’s professional capabilities, for example, public speaking, retooling one’s writing skills, reading well and memorizing fine poetry.  Numerous agencies need volunteers, especially in tutoring school children.  Finally, there is no better advocate to plead one’s cause than St. Joseph the Worker.