Source: www.youtube.com - Monday, April 27, 2020

Source: www.worldfootynews.com - Monday, May 04, 2020
The Leeside Lions, one of the AFL Ireland clubs in hiatus due to COVID-19, have shown the world a way out by adroitly combining social-distancing with football skills. The following clip from the Cork-based club showcases a range of talents and proves footy can still move forward despite current challenges to the game. Our thanks to the Leeside Lions for sharing. All clubs are welcome to share their clips and can send to the World Footy Facebook page at https://www.facebook.com/groups/5197533739/ or send to me via email at: wesleyhull22@gmail.com

Source: www.youtube.com - Thursday, May 07, 2020

Source: www.youtube.com - Wednesday, May 06, 2020

Source: www.youtube.com - Tuesday, May 05, 2020

Source: www.youtube.com - Friday, May 08, 2020

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Washington D.C., Mar 22, 2020 / 04:00 am (CNA).- The Syrian civil war has led to one of the largest refugee crises of modern times, and presented unique problems for Syria’s ancient Christian communities. Marginalized for centuries, persecuted by ISIS, afraid to attract any attention from the West, Syrian Christians remain, by most accounts, the war’s most invisible victims.

Seta Kale, a Syrian with a Syriac and Armenian descent, was born and raised in Qamishli and fled to Sweden at the age of 16. Today, as a 23-year-old, she’s studying business and economics at Jönköping International Business School, while working part-time as a cashier at a supermarket called Coop, and as a saleswoman at Rituals Cosmetics. Kale likes to sing to cope with her stress, and she likes to read poetry.

In partnership with the Philos Project, CNA sat down with Seta Kale:

When and how did you flee to Sweden?

I moved to Sweden seven years ago in December 2012, a couple of days before Christmas. We flew from Syria to Armenia, and from there we came to Sweden as tourists. We are some of the lucky ones as there were not many who could flee safely. But it was not as easy as it sounds. My family and I had to split up and travel on different dates in order to avoid the suspicion that we were refugees. We had no idea how we were going to be treated upon our arrival in Sweden, and therefore did not want to take any risks by travelling together.

We have seven people in our family. My mom, two of my brothers and I went first. After six months my older sister and third brother came, and a year later my dad arrived. My dad had to take the most difficult route, one that was filled with risks. He couldn’t get a tourist visa, so he had to travel between countries (Turkey, Italy, Greece and France) to be able to come to Sweden. At one point, he had to cross the sea in a small boat together with 30 other people and walk through a forest for several days. Some days he was unreachable, and I’ve never felt that kind of fear ever before. It was a kind that I will never forget.

When did you start feeling the war?

As I mentioned before, I lived in Qamishli. It is a city in northeast Syria, and it was one of the cities that was least affected by war in the beginning unlike, for example, Aleppo and Raqqa. There still were bombs and shootings. The violence started when our bread factory was bombed. It then escalated to hospitals, schools and many public places. Everything became more expensive and there was no access to electricity and clean water 24/7. People were afraid to go to work and children were afraid to go to school. Qamishli felt like a haunted city.

It was when my school was bombed only minutes after my sister and I had left that my dad decided that we had to flee Syria. I will never forget the memory of that day. The ground was shaking under our feet as my mom and aunt ran towards us. After that, people became desperate to flee the war. Houses and apartments were quickly emptied. The feelings and stories that Syria has carried together with her people since 2011 is indescribable.

Tell me about your hometown in Syria.

In Qamishli, Syriacs, Armenians, Assyrians, Arabs, Kurds, Christians, Muslims all lived together. There were as many churches as there were mosques. People worked alongside one another. They were humble, loving, loyal and respectful towards each other. We felt secure because we knew that if we ever were in danger, the whole city would come and help. Religion and ethnicity did not matter to us, and this was the case in the whole country, not only in my hometown. We never thought “he’s Muslim” or “she’s Christian.”

The social life never stopped in Qamishli. There were things to do 24/7 with friends and family. Christians and Muslims celebrated Christmas, Eid al-fitr, Easter and Eid al-adha together.

When I came to Sweden, everyone thought I lived in a tent in the desert. But the more they got to know me, they were surprised by my knowledge and all the languages I could speak. Unfortunately, people tend to believe things about Syria that are not true. We had access to development, education, jobs and more. People say that nothing is perfect, but Syria was perfect in my eyes. We were very rich, but not in a materialistic way. We were rich in culture, religion, knowledge, history, tradition, peoples and so much more. Everything had a reason and I am the way I am today mostly because of what and who Syria is.

What are your best and worst memories from Qamishli?

Wow, I don’t know where to begin. I have so many good memories imprinted in my heart. I cannot choose one because there are so many; from silly things in school with friends, to mini trips with the family throughout Syria, to celebrations of Christmas and Easter.

The worst memory I have was a time when I was on my way from Qamishli to Aleppo while we were fleeing the war. It was a 9-hour drive by bus. Before, it used to be a beautiful ride with beautiful buildings, houses, people and restaurants on the road. But that day I saw a completely different scene. It was filled with sorrow, and the beautiful buildings were reduced to stones on the ground. There were no houses, no restaurants and no people. During the trip to Aleppo the bus had to stop more than five times at checkpoints. Some checkpoints belonged to the Syrian military and some were controlled by ISIS. Once, my sister and I had to hide under the seats so the ISIS soldiers wouldn’t take us. Another horrible memory is simply when I realized that this is it, I will never go back to my country. I cried the entire flight.

Have you lost any friends or family members during the war?

I was one of the lucky ones who didn’t lose any friends or family members. But in Qamishli, everyone knows everyone, and we heard a lot of incredibly sad stories about people who disappeared during bombings and shootings. I had family members and friends, both boys and girls, who were drafted to the military. It was during the worst time in the war and the military needed as many people as possible. When these people would return, they were very different. What they witnessed during their time in the military changed them. In that way, I’ve lost loved ones.

If you could go back, would you stay in Sweden or move back to Syria?

I would definitely go back. Besides the fact that I miss it, I want to help rebuild what the war has destroyed. I want to see my country back on its feet and stronger than ever. I want to start a family there and I want my children to grow up in the country that I grew up in.

If you could send a message to Christians in the West, what would you want them to know about Syria?

I want people not to only think of war when they hear “Syria,” because it’s so much more. I want them to know that the Syrian people are struggling and fighting for the country to remain. But most of all, I want them to continue to pray every day for the people there and know that any contribution is an enormous help for the Syrians.

 

 

CNA Staff, Mar 25, 2020 / 07:11 pm (CNA).- The Italian bishop of a missionary region of Ethiopia is the first Catholic bishop known to have died of the global coronavirus pandemic. He died March 25.

Bishop Angelo Moreschi, 67, was the leader of Ethiopia’s Apostolic Vicariate of Gambella, a missionary region of 25,000 Catholics in the western part of the country. He died Wednesday in the Italian city of Brescia, in the Lombardy region that has become the European epicenter of the pandemic.

A member of the Salesians of Don Bosco religious order, Moreschi had been a missionary in Ethiopia since 1991. He was ordained a bishop in January 2010.

“The Salesian community mourns the death of the Apostolic Vicar of Gambella (Ethiopia), namely Msgr. Angelo Moreschi, SDB, who died today, March 25, in Brescia (Italy) due to the coronavirus,” the Salesians of Don Bosco said in a statement released through the order’s information bureau.
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The secretary general of Ethiopia’s bishops’ conference announced the news in the country, announced conveying “deep condolences to the Clergy, religious, bereaved family and the lay faithful in the Apostolic Vicariate of Gambella.”

To the mourning people of the Gambella vicariate, the country’s bishops pledged the “closeness and prayers of members of the Catholic Bishops’ Conference of Ethiopia and the entire Catholic Church in Ethiopia. May his soul rest in peace.”

Bishop Moreschi was renowned in Ethiopia for his pastoral ministry to the service of young people and the poor. In the local dialect, he was afforded the title “Abba,” meaning “Father.”

“In his mission as prefect and then as apostolic vicar, he continued to embody the Salesian focus in helping children, accompanying them by his practical spirit and his strong apostolic zeal,” the Salesians of Don Bosco stated.

“In his visits to the villages, they still remember when the Salesian arrived with a battered SUV - or by motorboat in the villages along the Baro river when the roads were flooded - and he immediately began to distribute multi-vitamin biscuits to malnourished children.”

Bishop Moreschi died “after serving the young, the poor and his flock of souls as a Salesian for 46 years, as a priest for 38, and as a bishop for over 10,” the Salesians said.

More than 60 priests have died in the ongoing coronavirus pandemic, which has claimed more than 21,000 lives globally. Several bishops have contracted the virus.

 

This story was first reported by ACI Africa, CNA's African news partner. It has been adapted by CNA.

 

CNA Staff, Mar 27, 2020 / 11:19 am (CNA).- Four men working in Iraq for the French humanitarian organization SOS Chrétiens d'Orient who went missing in Baghdad in January have been released by their kidnappers, the French president announced Thursday.

Emmanuel Macron announced March 26 that he “welcomes the release of our three nationals Antoine Brochon, Julien Dittmar, Alexandre Goodarzy and Iraqi Tariq Mattoka.”

The men disappeared Jan. 20 after they made a trip to an appointment by car. SOS Chrétiens d'Orient tried to contact them the following day, unsuccessfully.

The missing employees had gone to Baghdad “to renew their visas and the registration of association with the Iraqi authorities and to monitor the association's operations” in the country.

Macron's office said it had made “every effort” to secure their release, and he expressed “gratitude to the Iraqi authorities for their co-operation.”

SOS Chrétiens d'Orient said last week that they had received no ransom demand, and no group had claimed responsibility for the abduction.

The organization works to support Eastern Christians with humanitarian material aid; it has permanent missions in Syria, Iraq, Lebanon, and Egypt.

Christians in Iraq have suffered persecution in recent years, especially during the invasion of the Islamic State.

Prior to the United States invasion of Iraq in 2003, there were about 1.5 million Iraqi Christians. Today, that number is believed to be fewer than 500,000.

CNA Staff, Apr 17, 2020 / 01:00 pm (CNA).- A Catholic priest is one of two people in Kenya to be charged with “negligently spreading an infectious disease” after authorities allege he did not comply with quarantine regulations after he traveled to the country from Italy. 

Fr. Richard Onyango Oduor denied the allegations on Thursday, April 16, and is currently free after he posted bail. He will appear in court on May 2, after he spends another 14 days in quarantine. 

According to Kenyan media, Fr. Oduor is based in Rome and flew to the country to preside at a relative’s burial service. At that burial service, he distributed the Eucharist, interacting with several people. According to local media reports, as many as 60 people who came into contact with Fr. Oduor reported to the hospital, but it is unclear how many of them were eventually diagnosed with COVID-19. 

Fr. Oduor eventually tested positive for the virus, was hospitalized for a period of two weeks, and has since recovered. He was arrested on April 9, immediately after he was released from the hospital. 

Oduor reportedly traveled throughout Kenya from March 11 through 20, and was unaware that he had been infected with the coronavirus. During this period. Oduor took busses and a plane, and celebrated several Masses. 

Kenyan officials were able to locate and quarantine more than 130 people who had come into contact with Oduor before he was diagnosed with the coronavirus. This number includes priests at a parish in Nairobi where Oduor stayed before traveling to his hometown for the burial.

Archbishop Anthony Muheria, who leads the Archdiocese of Nyeri and is the apostolic administrator for the Diocese of Kitui, declined to comment about the case to Reuters, and said it was up to civil authorities to handle Oduor’s case. 

Kenya has banned public gatherings, reduced the number of people who are permitted to attend a funeral, instituted a curfew, and increased restrictions on who can travel to areas that have the highest number of cases.

In Kenya, 234 people have been diagnosed with COVID-19, and 11 have died. 

Oduor was arrested on the same day Gideon Saburi, the deputy governor of Kilifi, a county in Kenya, was charged with spreading coronavirus. Saburi is alleged to have appeared in public while suffering from the virus between March 6 and March 22. He has also pleaded not guilty and was released on April 16 after posting bail.

CNA Staff, May 1, 2020 / 12:09 pm (CNA).- The Turkish foreign ministry on Wednesday rejected Turkey's inclusion in a report by the US Commission on International Religious Freedom, charging that the report comes from a “biased mindset”.

“The report contains baseless, unaccredited and vague allegations as in the past years while trying to portray isolated incidents as violations of religious freedoms through far-fetched accusations,” Hami Aksoy, a spokesperson for the Turkish Ministry of Foreign Affairs, said April 29.

“The importance attached by Turkey to protect religious freedoms, including those of religious minorities, is expressed at the highest level by our Government officials. Our authorities make it clear that any harm to the religious freedoms of our citizens will not be tolerated,” Aksoy added.

In its 2020 report, USCIRF recommended that the State Department add Turkey, as well as 10 other countries, to a “Special Watch List” of countries where abuses of religious minorities are taking place, but not at a level as severe as in those designated as “countries of particular concern.”

The commission wrote that “religious freedom conditions in Turkey remained worrisome” in 2019, “with the perpetuation of restrictive and intrusive governmental policies on religious practice and a marked increase in incidents of vandalism and societal violence against religious minorities.”

It cited the Turkish government's prevention of the election of board members for non-Muslim religious groups and its limitations on the election of the Armenian Patriarch of Constantinople.

The report added that Alevis, a group related to Shia Islam and the country's largest religious minority, “remained unable to gain official recognition for their gathering houses (cemevleri) as places of worship or to exempt their children from compulsory religious classes, despite European Court of Human Rights (ECtHR) rulings finding that these policies violated Alevis’ rights.”

According to the US commission, Turkish religious minorities “expressed concerns that governmental rhetoric and policies contributed to an increasingly hostile environment and implicitly encouraged acts of societal aggression and violence.”

The report also drew attention to the permission given for a museum, that was originally a Greek Orthodox church and later a mosque, to be reconverted into a mosque. It noted also that president Recep Tayyip Erdoğan has called for the same thing to happen to the Hagia Sophia, which has the same history.

USCIRF also said the Turkish government has “continued to dismiss, detain, and arrest individuals affiliated with, or accused of affiliation with, the U.S.-based cleric Fethullah Gülen, for alleged complicity in a July 2016 coup attempt or involvement in terrorist activity.”

Gülen has lived in the US since 1999, and is considered a terrorist by the Turkish government.

The Turkish foreign ministry charged that Gülen's mention in the report “amounts to deliberately turning a blind eye” to the coup attempt, and added: “We invite the US authorities to earnestly examine the evidence we have provided” about the Gülen movement “and to engage in effective cooperation in line with the spirit of alliance in order to reveal the true nature of this terrorist organization.”

Aksoy added that the recommendation of adding Turkey to a “special watch list” for religious freedom “is a clear indication of the biased mindset behind it and the circles under whose influence it was drawn up.”

“In the report that is supposed to include global trends that threaten religious freedoms, the Commission does not mention a single word about xenophobia, Islamophobia and discrimination on religious grounds that is on the rise in the West and the US,” Aksoy stated.

“This clearly reveals that the purpose of the report is not to protect religious rights and freedoms. It is clear that the Commission, which has been accused of being anti-Muslim in the past, has drawn up this report based on its unwarranted agenda and priorities under the influence of circles that are hostile to Turkey, rather than objective criteria. We recommend the authors of this report to look in the mirror and engage in self-criticism.”

Earlier this year, Turkish authorities arrested a Syriac Orthodox priest on terrorism charges after he provided bread and water to members of a Kurdish separatist group that has been deemed illegal.

CNA Staff, May 2, 2020 / 04:30 pm (CNA).- A man claiming to have killed the murdered Nigerian seminarian Michael Nnadi has given an interview in which he says he executed the aspiring priest because he would not stop announcing the Christian faith in captivity.

Mustapha Mohammed, who is currently in jail, gave a telephone interview to the Nigerian newspaper Daily Sun on Friday. He took responsibility for the murder, according to the Daily Sun, because Nnadi, 18 years old, “continued preaching the gospel of Jesus Christ” to his captors.

According to the newspaper, Mustapha praised Nnadi’s “outstanding bravery,” and that the seminarian “told him to his face to change his evil ways or perish.”

Nnadi was kidnapped by gunmen from Good Shepherd Seminary in Kaduna on January 8, along with three other students. The seminary, home to some 270 seminarians, is located just off the Abuja-Kaduna-Zaria Express Way. According to AFP, the area is “notorious for criminal gangs kidnapping travelers for ransom.”

Mustapha, 26, identified himself as the leader of a 45-member gang that preyed along the highway. He gave the interview from a jail in Abuja, Nigeria, where he is in police custody.

On the evening of the abduction, gunmen, disguised in military camouflage, broke through the fence surrounding the seminarians' living quarters and opened fire. They stole laptops and phones before kidnapping the four young men.

Ten days after the abduction, one of the four seminarians was found on the side of a road, alive but seriously injured. On Jan. 31, an official at Good Shepherd Seminary announced that another two seminarians had been released, but that Nnadi remained missing and was presumed still in captivity.

On Feb. 1, Bishop Matthew Hassan Kukah of the Diocese of Sokoto, Nigeria, announced that Nnadi had been killed.

“With a very heavy heart, I wish to inform you that our dear son, Michael was murdered by the bandits on a date we cannot confirm,” the bishop said, confirming that the rector of the seminary had identified Nnadi’s body.

The newspaper reported that from “the first day Nnadi was kidnapped alongside three of his other colleagues, he did not allow [Mustapha] to have peace,” because he insisted on announcing the gospel to him.

According to the newspaper, Mustapha “did not like the confidence displayed by the young man and decided to send him to an early grave.”

According to the Daily Sun, Mustapha targeted the seminary knowing it was a center for training priests, and that a gang member who lived nearby had helped conduct surveillance ahead of the attack. Mohammed believed that it would be a profitable target for theft and ransom.

Mohammed also said that the gang used Nnadi’s mobile telephone to issue their ransom demands, asking for more than $250,000, later reduced to $25,000, to secure the release of the three surviving students, Pius Kanwai, 19; Peter Umenukor, 23; and Stephen Amos, 23.

Nnadi’s murder is one of an series of attacks and killings on Christians in the country in recent months.

Archbishop Ignatius Kaigama of Abuja called on Nigerian President Muhammadu Buhari to address the violence and kidnappings in a homily March 1 at a Mass with the Catholic Bishops’ Conference of Nigeria.

“We need to have access to our leaders; president, vice president. We need to work together to eradicate poverty, killings, bad governance and all sorts of challenges facing us as a nation,” Kaigama said.

In an Ash Wednesday letter to Nigerian Catholics, Archbishop Augustine Obiora Akubeze of Benin City called for Catholics to wear black in solidarity with victims and pray, in response to “repeated” executions of Christians by Boko Haram and “incessant” kidnappings “linked to the same groups.”

Other Christian villages have been attacked, farms set ablaze, vehicles carrying Christians attacked, men and women have been killed and kidnapped, and women have been taken as sex slaves and tortured—a “pattern,” he said, of targeting Christians.

On Feb. 27, U.S Ambassador at Large for Religious Freedom Sam Brownback told CNA that the situation in Nigeria was deteriorating.

“There's a lot of people getting killed in Nigeria, and we're afraid it is going to spread a great deal in that region,” he told CNA. “It is one that's really popped up on my radar screens -- in the last couple of years, but particularly this past year.”

“I think we’ve got to prod the [Nigerian President Muhammadu] Buhari government more. They can do more,” he said. “They’re not bringing these people to justice that are killing religious adherents. They don’t seem to have the sense of urgency to act.”

Nairobi, Kenya, May 3, 2020 / 06:01 am (CNA).- At a one-room house outside Nairobi, a 23-year-old girl with disabilities claps her hands and throws herself at Sr. Rose Catherine Wakibiru, who has been visiting girls with disability at their homes since the Kenyan government closed schools last month over coronavirus.

The girl, referred to as Faith, “is deaf and dumb,” Sr. Rose Catherine of the Assumption Sisters of Nairobi, told ACI Africa April 27. “She is autistic and has cerebral palsy and so she doesn’t know anything about social distancing. She has pure love in her heart and she can’t stop embracing people to show how happy she is.”

Faith lived at Limuru Cheshire Home along with 60 other girls who have physical or intellectual disabilities, before the pandemic.

Sr. Rose Catherine, administrator of the home, called the girls’ parents and guardians to retrieve their children when schools were closed. 

“Most parents we called were not ready to pick their girls,” Sr. Rose Catherine said, adding that many girls at Cheshire home are drawn from poor backgrounds and that most come from informal settlements around Nairobi.

The nun explained that Faith initially lived with her mother and three siblings in a Nairobi slum, but they moved to another settlement “three weeks ago when their house was washed away in floods.”

When their house was washed away, Faith’s mother gave out her children to different well-wishers and looked for a place to stay herself. Later, friends helped her to get a single-roomed house where she stays with her three children and goes out to look for menial jobs to sustain her family.

Such jobs are hard to come by amid the restrictions due to coronavirus, and the family may be thrown out of their home as the mother is unable to pay for it.

Sr. Rose Catherine said five residents of the Cheshire home were taken in by other families, as they had nowhere to go.

“I know all [the] families that have their daughters here and I have an idea of those that can accommodate a girl [who] isn’t their own. So when I made those calls, I would ask a parent if they were willing to take care of an extra girl. That’s how I got all the five girls a place to stay,” said Sr. Rose Catherine.

To ease the burden of the foster parents, Limuru Cheshire Home supplies the girls with basic necessities such as food, soap, and sanitary materials in their new homes.

Some families were reluctant to have their daughters back home, and Sr. Rose Catherine said the biggest challenge for girls with disabilities and their families during coronavirus is poverty.

Most of the families “live on daily wages, and with their girls around they can’t go out and work as they used to. All the girls at the facility are special needs cases and they need someone to look after them” at all times, the nun said.

The girls also come last in families that grapple with lack of basic needs, such as food. When there is little food to share, children with disabilities do not get any of it, Sr. Rose Catherine reported.

“I have been to a home where I found my girl watching her siblings eat. When I asked her brother why her sister wasn’t eating anything, he said there was very little food in the house,” Sr. Rose Catherine recounted. “Children with disabilities are treated as second-rate individuals. People only think about them when everybody else has had their fill.”

Many of the girls’ families have asked the Assumption Sisters of Nairobi for help since having the girls returned to their care, and Sr. Rose Catherine has made at least eight home visits in recent weeks.

On each home visit, families are supplied with food, masks, and sanitizer.

“What we have at the moment is only enough to keep the families going for one more week, yet we have outreach plans for next week. We can only plan and hope that well-wishers will come on board to touch the lives of these vulnerable girls and their families,” Sr. Rose Catherine said.

 

A version of this story was first published by ACI Africa, CNA's African news partner. It has been adapted by CNA.

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.

Search the Internet, and you’ll find literature in abundance regarding the hackneyed phrase, dark night of the soul. Last week, the phrase surfaced again with the canonization of Mother Teresa of Calcutta, founder of the Missionaries of Charity.

The Dark Night of the Soul and The Dark Night: Some Distinctions

In the lexicon of popular phrases, the dark night of the soul should be distinguished from the dark night as developed by St. John of the Cross in his treatise, The Dark Night.  

Worries and annoyances that weigh us down each day are part of the human condition. No more, no less. Rarely are they considered the dark night of the soul. To accept and face hardship as part of the human condition is a sign of maturity.

It may surprise even spiritual directors to read that John does not use the phrase, the dark night of the soul, nor does it appear in his poem or treatise.

The Dark Night has a precise and rich context. Its focus lies on God’s innovating activity upon the soul destined for transformation.  The soul remains in spiritual darkness, passive yet docile and responsive to the divine touch.  

By contrast, the dark night of the soul focuses on the individual self and one’s particular trial—any trial—that causes sadness, agitation, turmoil, or distress in one’s life. It has a one-dimensional perspective—the self.

Moses and the Divine Darkness     

In the Book of Exodus 20, Moses approaches the dark cloud where God dwells. This is a metaphor for his journey into the dark of night where it is impossible to see. Darkness is a symbol for the encounter with God who is incomprehensible. Here Moses encounters God in the darkness only to be enlightened by that very same darkness.

Put another way: Moses’ eternal progress is the movement from human light to divine darkness.  The vision of Moses begins in the light.  But as he becomes more perfect, he is led by God into the darkness where he is enlightened.  

Thus the life of prayer and contemplation is represented paradoxically as a journey from light to darkness.  It is only through this maze of darkness that the soul can reach God who is beyond all intellectual comprehension.   To remain in one’s own light is to die.  To walk through the darkness where God dwells is to live in the light.

St. Gregory of Nyssa (d 394), one of the Eastern Church Fathers, used Moses to exemplify and develop a symbolism of darkness. His 1Life of Moses is considered the crowning work of his mysticism.  Gregory was followed by Pseudo-Dionysius the Areopagate (d 5th-6th c) who became the major resource for the study of the divine darkness.
    
The Dark Night Proper
 
The Dark Night, the title of a poem and treatise on prayer, was written between 1578-85 by St. John of the Cross, the great Spanish Carmelite saint, mystic and poet (d 1591).  It complements his treatise, The Ascent of Mt. Carmel, in which the soul learns to love God by pulling up and rooting out his or her vices.  Whereas vices puff up the ego, the love of God scours the ego clean.

The Dark Night is a metaphor describing the mystical union between the soul and God in prayer.  In this dark night, the soul is detached from all that is not God, undergoes privation of light but remains on the road to darkness because it will lead to the light.  Thus John builds his systematic exposition of the spiritual life upon this metaphor.  

The dark night comes not at the beginning of one’s journey to God.  It usually happens when souls have entered the unitive way, that is, when their wills and hearts are united in perfect harmony with God’s.

History has proved that God consistently sends trial to the souls who seek perfection, but lay persons and consecrated men and women experience different dark nights suited to their different vocations. The biographies of saints as well as the masters of the spiritual life are in agreement.  

In The Graces of Interior Prayer, Fr. A. Poulain, S.J. tells us who he likely ones are to receive these trials.  “And as persons who are leading a purely contemplative life are not obliged to undergo the arduous labors the active life entails, God sends them interior crosses by way of compensation.  And then they feel these crosses more keenly, being more thrown back upon themselves” (400).  

It appears that Mother Teresa is an exception to this rule.  Her life serving the poorest of the poor was not just active.  It was arduous.  The work day of the sisters is usually between ten and twelve hours of manual labor.  Yet the Rule of the Missionaries of Charity requires them to spend at least two hours in prayer and contemplation every day in addition to other exercises—the Office, Examen, and spiritual reading.  Formed and guided by the Spiritual Exercises of St. Ignatius, these sisters are true active contemplatives.

The Dark Night and Passive Purification

The Dark Night is essentially an experience of infused contemplation.  One cannot ask for it; one ought not ask for it.  In The Dark Night, the purification is accomplished by God and not by the will of the individual who could never accomplish this task.  John describes this metaphor: A mother weans her child away from the sweetness and consolation of being nourished at the breast, and of having her child experience its own independence away from the mother.  This purification is accomplished by the mother and not by the child.  Passive purification.

The dark night first affects and purifies the individual’s spiritual senses.  These are:  spiritual pride and avarice, spiritual lust and anger, spiritual gluttony, envy, and sloth.  Persons succumb to spiritual gluttony, for example, when they seek sweetness, delight, and satisfaction in prayer, striving more to savor the sweet experiences rather than the desire to please God. Spiritual sloth delights in spiritual gratification, but when the soul is told to do something unpleasant, it remains lax.  

The first and chief benefit of this dark night of contemplation is the knowledge of self and of one’s misery and lowliness but also of God’s grandeur and majesty. The second is the purification of the spiritual faculties:  the intellect, the will, and the memory. John compares this experience to a fire consuming a log.  In both books, the soul does little more than dispose itself for the divine action.  

Here are the first two stanzas of the poem anticipating the explanation of Books One and Two:

One dark night,
Fired with love’s urgent longings
--ah, the sheer grace!—
I  went out unseen,
My house being now all stilled.

In darkness, and secure,
By the secret ladder, disguised,
--ah, the sheer grace!—
In darkness and concealment,
My house being now all stilled.

Mother Teresa’s Dark Night

We can never know what activity takes place inside another person.  Yet, we know that dryness, aridity, and restlessness in prayer afflicted Mother Teresa as well as doubt in the existence of God.  She remained a woman of joy, faithful to her religious vocation as a missionary. Read some of her reflections, marked by darkness:

“In my soul, I feel just that terrible pain of loss of God not wanting me—of God not being God—of God not existing.”  

“I find no words to express the depths of the darkness.  If you only knew what  darkness I am plunged into.”

 “In the darkness . . . . Lord, my God, who am I that you should forsake me?  The child of your love—and now become as the most hated one.  The one—you have thrown away as unwanted—unloved.  I call, I cling, I want, and there is no one to answer . . . Where I try to raise my thoughts to heaven, there is such convicting emptiness that those very thoughts return like sharp knives and hurt my very soul.  Love—the word—it brings nothing.  I am told God lives in me, and yet the reality of darkness and coldness and emptiness is so great that nothing touches my soul.”  The self-offering of St. Ignatius sums up Book Two and the total offering of Mother Teresa, now St. Teresa of Calcutta:  

“Take, Lord,
into your possession
my complete freedom of action:
my memory, my understanding, my entire will;
all that I have, all that I own.  
It is your gift to me.  
I now return it to you to be used simply as you wish.  
Give me your love and your grace.  
It is all I need.” 

Intel has released some benchmarks for its next-gen Core i9 'Cascade Lake-X' processors, which will be arriving next month with a big price cut. The company is also slightly dropping prices on Core S-series chips that lack GPUs, and preparing to launch the Xeon W-2200 series.

Valve may have discontinued the hardware, but you can still can use the Steam Link app on your Raspberry Pi system to stream games to your TV or anywhere else.

At around $500, neither of these high-performance CPUs comes cheap, and both are exceptionally good as the brains of a gaming or content-creation PC. So which one should you go with?

In the new A500 CPU cooler, two 2,400rpm fans can move up and down on the heatsink for greater flexibility, accommodating large RAM modules. Plus, an old-favorite Corsair keyboard gets leveled up.

MediaTek announces a competitor to Qualcomm's Snapdragon 765 for sub-$500 5G phones, but its success in the US will depend on whether carriers are okay with dropping millimeter-wave support.

The new NUC is taking all sorts of forms at CES 2020, but none is as slick or as snazzy as Razer's early stab at this power-packed mini-PC platform.

Wisconsin lawmakers have established a new rural school task force to figure out how to address challenges such as declining enrollment and increasing transportation costs.

A distance education home-school program in Alaska has seen consistent growth from rural families.

"Reshaping rural schools in the Northwest Region: Lessons from federal School Improvement Grant implementation" was written by Caitlin Scott and Nora Ostler at the Regional Education Laboratory At Education Northwest, and prepared for the Institute of Education Sciences.

The film follows three young men over six years in a rural North Carolina community as they struggle to finish high school.

Victoria Petersen, of the Peninsula Clarion on the Kenai Peninsula, will report on the challenges of rural education, especially in a state as vast as Alaska.

More than 9.3 million U.S. students attended a rural school last year. A new report examines factors that affect them like poverty, academic achievement, and diversity.

More than 1 in 20 schools in the West has moved to a shortened school week, in hopes of enticing teachers and easing travel times in some of the nation's smallest schools.

Saskia perseveres through language learning and connects with a young Albanian girl who becomes a follower of Jesus.

"He is the future," Yaya Touré said of his 17-year-old Manchester City team-mate Phil Foden, whose midfield menace has earned him the nickname 'The Baby Shark'.