CNA Staff, Mar 30, 2020 / 02:30 pm (CNA).- The Church of the Holy Sepulchre was closed last week and has no definite timeline for reopening. This is the first time in nearly 700 years the holy site has closed for an extended period due to disease. 

The church building, which houses the tomb of Christ and the site of the crucifixion, was first closed to pilgrims and other visitors on Wednesday, March 25. Initially, the closure was only expected to last for one week, but religious and Israeli government officials agreed that due to the ongoing COVID-19 pandemic, the global pilgrimage destination should not reopen. 

"The initial understanding is that this order is valid for one week, although nobody knows how long this crisis will take," Wadie Abu Nassar, a spokesperson for the Assembly of Catholic Ordinaries of the Holy Land, told Reuters. 

Nassar said that if the church is still closed to the public at Easter, some sort of celebration will be arranged in line with the governmental guidelines and restrictions. Easter is celebrated on April 12 for Latin Rite Catholics and April 19 for Eastern Churches using the Julian calendar-- both dates are observed within the Church of the Holy Sepulchre. 

If this were to happen, said Nassar, pilgrims would still not be allowed inside, and the denominations that share custody of the church would coordinate to ensure that there are no more than 10 clerics and other leaders gathered inside at any time.

The Church of the Holy Sepulchre is unique among religious sites as it is partially controlled by several different Christian Churches. The Roman Catholic Church, Greek Orthodox Church, and Armenian Apostolic Church each share control of the building, and other Orthodox Churches also celebrate divine liturgy at the site. 

The last time the Church of the Holy Sepulchre was closed for an extended period was 1349, during an outbreak of the Black Death in Jerusalem. 

The church, which was first consecrated in the year 335, has been closed for short periods of time in the subsequent millennia due to war or other disputes. In 2018, to protest a proposed tax increase on churches, the site was closed to the public for about three days before reopening. 

Other religious sites, including the Western Wall and the Dome of the Rock, have also closed due to the Israeli government’s new restrictions aimed at preventing people from catching COVID-19. 

Authorities in Bethlehem, in the West Bank, closed the Church of the Nativity in early March after four cases of COVID-19 were diagnosed in the town. The Church of the Nativity was built over the birthplace of Jesus Christ. All tourists were subsequently banned from entering Bethlehem.

Israel has taken a proactive approach in its attempts to contain the spread of COVID-19. On March 9, Prime Minister Benjamin Netanyahu announced that anyone entering the country would be forced to quarantine for a 14-day period. That announcement resulted in the cancelation or abrupt end to many pilgrimages, as travelers scrambled to secure flights back to the United States. 

Israel has recorded more than 4,000 cases of COVID-19, with 15 deaths.

CNA Staff, Apr 6, 2020 / 01:00 pm (CNA).- Unable to lead the traditional Palm Sunday procession through Jerusalem, Archbishop Pierbattista Pizzaballa, OFM, apostolic administrator of the Latin Patriarchate of Jerusalem, blessed the city with a relic of the True Cross on April 5.

The annual procession, which recalls Christ’s entry into the city and the beginning of Holy Week, was cancelled in line with international efforts to curb the spread of COVID-19, with public gatherings and events suspended in Israel. 

“We decided since we cannot have the palm procession, to have anyway a moment of prayer this afternoon,” said Pizzaballa on Sunday. The archbishop led a short, multi-lingual “moment of prayer” at Dominus Flevit, a church located on the Mount of Olives.

The church, which is shaped like a teardrop, overlooks the city, and was built to mark the Gospel account of Jesus weeping as he envisioned the destruction of Jerusalem.

The prayer service ended with Pizzaballa raising a relic of the True Cross over the city in benediction. 

Jerusalem, said Pizzaballa, “is a symbol of the church, the symbol also of humanity. It is the house of prayer for all the people, according to the scriptures.”

“So when we cry [over] Jerusalem, together with Jesus, we cry [over] all our human fraternity, for this difficult moment we are living, for this sad Palm Sunday, this Easter we have to celebrate.”

Pizzaballa said that sadness over being unable to celebrate the liturgical feasts of Holy Week is real, but “maybe, in a way also very true, very essential.” 

“Today we have not celebrated the solemn and beautiful entrance of Jesus to the city of Jerusalem like every year, with faithful from all the parishes of the diocese and with pilgrims from all over the world,” Pizzaballa said during the prayer service.

“We have not raised our palms and olive branches to cry out ‘Hosanna’ to our king, Jesus the Christ.” 

Instead, the archbishop asked Catholics in the Holy Land and around the world to consider what the Lord may be trying to say during these times.

He noted that, while the people of Jerusalem in the Gospel greeted him with cheers on Palm Sunday, Jesus knew that “He came to Jerusalem, not to be on the throne like David, but to be put to death.” 

“The meaning that Jesus attributes to his ‘triumphal entry’ is different from the meaning that the people of Jerusalem saw in it,” he said.

“Perhaps this is the lesson that Jesus wants to teach us today. We turn to God when there is something that harms us. When we are in trouble, suddenly we all want to ask big and difficult questions.”

While people may be praying for an end to the COVID-19 pandemic as we often do for solutions  to other problems, the archbishop said that  “Jesus responds in His own way” to these prayers. 

“Precisely because Jesus says ‘yes’ to our deepest desires, He will have to say ‘no’ to our immediate desires,” he said.

Drawing comparisons between this year's Palm Sunday and the biblical Palm Sunday during Christ's earthly life, Pizzaballa said the story of Jesus’ entrance into Jerusalem “is a lesson on the discrepancy between our expectations and God’s response.” 

The crowd who greeted Jesus was disappointed that their salvation was not immediate, said Pizzaballa, but “Jesus’ entry into Jerusalem is truly the moment when salvation is born.” 

“The ‘Hosannas’ were justified, even if not for the reasons the Jerusalemites had supposed,” he said. 

This remains true today, he explained. Although it may seem as though God is not answering prayers and leaves people “disappointed,” this is in part because “our expectations remain without an apparent response.”

Christianity, he said, “is based on hope and love, not certainty,” and that while God will not answer all problems with certainty, “He won’t leave us alone.” 

“And here, today, despite everything, at the gates of His and our city, we declare that we really want to welcome Him as our King and Messiah, and to follow Him on His way to His throne, the cross,” he said.  

“But we also ask Him to give us the strength necessary to carry it with His own, fruitful love.”

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, Apr 20, 2020 / 10:40 am (CNA).- The cathedral of the Archdiocese of Cape Town, South Africa, was vandalized on Saturday and the tabernacle desecrated. In a statement on the incident, issued on Sunday, an auxiliary bishop of the diocese requested prayers from the faithful and donations to help feed the poor of Cape Town. 

“It is with great sadness and alarm that we confirm the news that has been doing the rounds on Social Media that the Cathedral has been vandalized,” said a message from Bishop Sylvester David, OMI, published Sunday, April 19. David is an auxiliary bishop of the Cape Town archdiocese. 

Bishop David said that various sacred objects had been stolen in the course of the break-in including “a ciborium, a pyx, four silver candelabra, a gold plated chalice, and two gold plated patens.” Money was also taken from the votive offering box, he said.

In addition to the robbery and damage, and more concerning to the Church, the vandalism included Eucharistic desecration.

“The consecrated hosts from the ciborium have been left inside the tabernacle but the host from the pyx has been removed,” said David. “There has been desecration.” 

The vandalism of St. Mary’s Cathedral occurred sometime of the early hours of Saturday, April 18. The damage was reported to the Cape Town Central Police when it was discovered the following day by the cathedral caretaker. 

South African media reported that in addition to the thefts, vandals ripped the tabernacle door off the hinges, and tore up carpets. Media reports estimated that the damage to the cathedral was more than R100,000, approximately $5,400 USD. 

This was the second time the cathedral has been targeted for a break-in.

Bishop David acknowledged that while the archdiocese was itself the victim of a crime, the acts of vandalism and desecration meant that “reparation has to be done,” and that each parish church of the archdiocese would be sent special prayers to offer.

“We request that all the faithful in the Archdiocese to join with the Cathedral parishioners and to engaged in the prayer which will be sent out to the Parish priests for distribution. It is important that the entire local Church engage in this as the Cathedral is the Mother church,” he said. “This prayer does not replace other daily prayers but supplements them.”

Due to the ongoing COVID-19 outbreak, the Archdiocese of Cape Town suspended the public celebration of Mass on March 17.

Additionally, David requested that those who are able make a donation to the Archdiocese of Cape Town’s account in order to provide food for the poor. 

“We wish to thank you for the many expressions of the faith especially during this difficult time of the shutdown and wish you a meaningful Easter season,” he said. 

Rome Newsroom, Apr 22, 2020 / 12:00 pm (CNA).- For Iraqi Christian and Yazidi communities still recovering from the destruction wreaked by the Islamic State, the coronavirus poses significant risks, NGOs have said in a joint statement. 

“The public health system in Sinjar and the wider Nineveh Governorate was decimated by ISIS during its brutal occupation and genocidal campaign in Iraq, beginning in 2014,” the letter stated.

“An impending humanitarian and security disaster looms large in Iraq. … There is a significant attendant threat to global security if ISIS uses this opportunity to regroup and return, but it does not have to be this way. Iraqi authorities and the United Nations must act now,” it continued.

Twenty-five NGOs working in northern Iraq issued a joint statement April 16 calling on the World Health Organization to undertake an assessment mission in the area, where testing has been limited, and urging Iraqi authorities to prevent the Islamic State from regrouping.

Signed by the Iraqi Christian Relief Council, Free Yezidi Foundation, Genocide Alert, and the Religious Freedom Institute, the statement described how the pandemic is exacerbating existing security, humanitarian, and health risks among displaced and rebuilding Iraqi minority communities. It highlighted, in particular, the global risk of a potential resurgence of the Islamic State.

Security threat

“COVID-19 and the precipitous drop in oil prices have caused the Iraqi economy to collapse, leaving a dangerous security vacuum for ISIS to exploit. Indeed, the resultant political turmoil and social strife recall the very conditions that earlier incarnations of ISIS and its supporters capitalized on during its initial surge almost a decade ago,” it stated.

“According to International Crisis Group, ISIS in its weekly newsletter Al-Naba called on its fighters to attack and weaken its enemies while they are distracted by the pandemic,” it added.

U.S. military officials have expressed concern that the Islamic State could use adverse conditions to its advantage in it recruitment efforts.

“COVID-19 has also hastened the departure of some coalition forces from Iraq, weakening counter-terrorism operations, while some ISIS detainees have recently escaped prison in Syria,” the letter stated.

On March 30, Islamic State fighters imprisoned in northwestern Syria revolted. The rioting prisoners took over one wing of the prison before Kurdish forces intervened.

“There is an urgent need for reform in the civilian security sector, in order to integrate regional militias into a unified Federal Police that upholds the rule of law and protects all citizens, regardless of religion or clan affiliation,” the letter said.

Health infrastructure needs

The economic strain has also hindered Iraqi minorities’ efforts to rebuild their communities, including medical infrastructure needs.

“Many Yazidis (Ezidis/Yezidis) want to return to Sinjar, but security, reconstruction and basic services are still lacking to allow a dignified return. There are currently only two hospitals and just one ventilator to assist the current population of around 160,000 people in the region,” the NGOs’ statement explained.

Iraq’s healthcare system, which has suffered for decades from the effects of sanctions and war, currently faces a critical shortage of doctors and medicine, according to a Reuters investigation. Hospitals in Iraq are already overcrowded and doctors overworked, while the healthcare situation is slightly better in the semi-autonomous Kurdistan Region of Iraq, which has its own health ministry.

There have been at least 1,600 cases of COVID-19 documented in Iraq, which is under pressure to reopen its border with Iran, which has had more than 85,000 confirmed coronavirus cases, according to Johns Hopkins University Coronavirus Resource Center.

Humanitarian workers have also had trouble reaching those in need due to movement restrictions, and have raised concerns about the risk of an outbreak in internally displaced persons (IDP) camps.

Social distancing is very difficult in these high-density IDP camps in Iraq, where 1.8 million people remain displaced due to insecurity and reconstruction needs, according to the UN.

The 25 NGOs called for the government of Iraq and the United Nations to provide testing capacity in the IDP camps in Sinjar, Tel Afar and the Nineveh Plains.

“At present, it is impossible to apprehend the extent of the spread of the virus because no testing for the disease is taking place in the camps, while restrictions of movement impede the work of humanitarian actors who provide basic essentials such as food, water and medicine,” they stated.

Psychological risk for trauma survivors

Genocide survivors with trauma also face increased personal risk of psychological harm amid isolation imposed by coronavirus measures.

As in much of the world, authorities in Iraqi Kurdistan have ordered people to stay home, imposed a curfew, and have closed places of worship, schools, restaurants, and most businesses. 

“Another alarming corollary of the COVID-19 pandemic in Iraq is the psychological impact on at-risk communities, including Yazidis, Turkmen and Christians, such as Assyrians,” it said.

This is a particular concern for the Yazidi communities in which thousands of women were victims of sexual violence by the Islamic State.

“Prior to the outbreak, Médecins Sans Frontières reported on a debilitating mental health crisis among Yazidis in Iraq, including a rising number of suicides,” it stated.

Suicides in this community have already been reported since social distancing measures were put into place, the NGOs reported. They called on the World Health Organization to address this “acute mental health crisis.”

In their appeal to the WHO and Iraqi government, the NGOs insisted that the stakes were high: 

“COVID-19 is a pandemic the likes of which we have not seen before. Survivors of genocide and other mass atrocity crimes are now waiting for this silent death to pass through the camps and their homes, unable to fight back.”

CNA Staff, Apr 24, 2020 / 11:31 am (CNA).- The bishops of Togo called for peace and respect for the rights of citizens after the violent arrest of an opposition leader from his home on Tuesday.

“[E]very citizen has the right and duty to express his/her disapproval in the face of manifest injustice and oppression,” the Catholic bishops of Togo said in a statement, according to English Africa Service.

“The physical violence and other inhuman and degrading treatment inflicted on citizens on this occasion is, therefore, a negation of their rights and freedoms…the Conference of Bishops denounces and condemns them, and calls on authorities to exercise restraint.”

In their statement, the bishops said they were dismayed to learn that opposition leader Agbeyome Kodjo had been arrested at his home this week, “in circumstances of brutality and violence perpetrated by the Defence and Security Forces.”

News reports indicated that police had broken into Kodjo’s home to arrest him for failing to appear before the nation’s intelligence police force. The opposition leader previously served as prime minister of the country, but his diplomatic immunity was removed last month by Parliament.

Kodjo, who heads the Patriotic Movement for Democracy and Development, came in a distant second to incumbent President Faure Gnassingbé Eyadéma in the nation’s February presidential elections.

Kodjo called the results a farce and declared himself the rightful president of the country. He said his calculations showed that he had received some 60% of the nation’s votes, while official tallies put him at about 18%.

Gnassingbé has been president of Togo since 2005 and is entering his fourth term. His father previously ruled the country after a 1967 coup.

Togo has seen political instability and widespread poverty in recent years. Protests in 2017 called for the resignation of Gnassingbé and resulted in harsh crackdowns.

Last month, 90-year-old Archbishop emeritus Philippe Fanoko Kpodzro of Lome was placed under house arrest briefly, after he encouraged protests following the presidential election.

Washington D.C., Apr 30, 2020 / 06:00 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.

In partnership with the Philos Project, CNA sat down with Mary Sayegh, a Syrian who lives now in the United States:

Tell me a bit about yourself.

My name is Mary Sayegh. I am 22 years old and live in the United States. I was born and raised in my beloved hometown of Aleppo, Syria. I moved to New Jersey about six years ago, running away from war to build a better future for myself. It was hard to leave my parents, family and friends behind and start all over. To be honest, it wasn’t easy to fit in a new country, even though I’m an extrovert. In America, I had to try and rebuild my social life in a strange land. As for Syria, I was involved in the scouts in church, Sunday school, computer program classes, art, and basketball.

When I came here, I started high school as a junior. I was held back for a year because I had to do ESL and take two courses in US history. During that time, I started planning for college and eventually got accepted to Montclair State University as a biology major and a public health minor. During my studies I also worked several part-time jobs in retail, as an executive office assistant and a front desk receptionist for a doctor. I tried to find balance by going to the gym, hanging out with friends and volunteering at the hospital.

When and how did you flee to the US?

Before my dad was married, he lived in the US, and therefore had American citizenship. Naturally, he passed it on to the rest of the family when he got married and settled in Aleppo again. The American citizenship made it possible for me to have a safe flight to the US when I left Aleppo. I flew from Lebanon to Spain to spend 6 weeks with my uncle and his family. Then my aunt (from New Jersey) came and took me to the States because I was too afraid to fly alone. On September 27, 2014 I landed in America. My mom and brother came three months later, and I didn’t see my dad until a couple of years later. 

When did you start recognizing that there was a war going on in Syria?

I have lost track of the years. I have no idea what happened when. In general, everything started changing when they hit my hometown and we became more in danger. We couldn’t stay out late anymore or go to certain areas. It got to the point where I would walk in the streets and couldn’t find a familiar face. I didn’t recognize anyone on the streets mainly because many Christians in my neighborhood had fled Aleppo. Bombs, shootings and noises became a daily experience for us. On the contrary, it felt weird when nothing was happening.

Tell me about Aleppo.

Aleppo was one of the most beautiful cities. It is famous for its architecture, the churches, mosques, schools, tombs and baths. As an important center for culture and as one of the oldest continuously inhabited cities in the world, Aleppo was loved by all Syrians.

The Citadel of Aleppo was one of the things that made the city special. The Citadel is considered to be one of the oldest and largest ones in the world. It is the best place to watch the sunset and learn about our ancestors’ history. During the siege, the Citadel of Aleppo was partly destroyed, unlike its surrounding buildings that were left in ruins. Today, the area is filled with locals and even tourists that enjoy nice meals in the newly built restaurants around it.

Did you ever feel like you were less valued because you were a Christian in Aleppo/Syria?

I never felt that way. Maybe back in the day. But in my days, we never felt a difference. We felt we were all equal and we treated each other as human beings, brothers and sisters, regardless of our religious differences.

What are your best and worst memories from Syria?

My best memories were every second I spent in Syria growing up until I moved to the States. I would say my worst memory was having to attend friends’ funerals at a time when I thought I would be attending their graduations and weddings.

Tell me about Aleppo when it was under siege.

I consider myself one of the lucky ones. There were obviously people who lived under better conditions during this horrible time because they were rich, and my dad owned his own business, so we were considered upper middle class. However, days passed when we would not have water or electricity. Still, we were fortunate to at least have had a roof over our heads. Close to my home, al-Assad School opened up for the people whose homes had been destroyed in the clashes. So, one really gets a perspective.

A lot of young girls and boys helped their parents to buy or bring gallons of water or fuel to their homes. I would help my dad fill up huge bottles with water so we would always have some when needed. We also filled up our bathtub as soon as water was available. We had three buckets: one for clean water, one with the soap for when we would wash our hands, and one for when we rinse our hands. The latter one was later reused as water to flush in the toilet.

We never really knew which groups were fighting, or where, unless we saw it on the news. We just heard the bombs and the shootings. There would also be snipers on buildings that would shoot as soon as someone would pass by. Once, a sniper shot at our car, but it wasn’t critical, so we just continued driving.

I was also lucky because I didn’t lose any loved ones in the war. I had a fellow peer in the church scouts who was killed by a bomb. That was really emotional because it was the first time my scout played at a funeral and not a wedding of a person belonging to the scouts. Another scout lost his mother.

If there were to be peace in Syria tomorrow would you move back?

As much as it hurts me to say this, I wouldn’t go back. I will go to visit but not live there anymore. It’s just impossible for our young generation to go and build everything all over. And to be honest, what’s left for us to even go back to? Even if I want to what would I do with my degree?

 

 

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.

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.

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

In this political season—some call it the theater of the absurd—discussions about women presidents evoke strong views.

In the1960s, there was one woman whose contributions to society were so far reaching that, if the times had been more propitious to women, she could have been elected President of the United States.  But it was not to be.

Eunice Kennedy (1921-2009)

Eunice was the fifth child and the third daughter born to Rose and Joseph P. Kennedy. As the granddaughter of John F., “Honey Fitz,” Fitzgerald, the famous mayor of Boston, she inherited her mother’s natural political instincts; from her father, the energy, initiative and drive of a human dynamo.    

Rosemary was the third child and first daughter born into the Kennedy family.  Unlike the bright brood of eight other brothers and sisters, she was found to be retarded. Eventually, this fact changed the lives of millions of retarded children and adults because Eunice looked after her older sister for the rest of her life.   

“I had enormous respect for Rosie,” Eunice said of her sister. “If I had never met Rosemary, never known anything about handicapped children, how would I have ever found out?  Nobody accepted them any place.” Through Rosemary’s limitations, Eunice discovered her ministry—really her genius—to spend herself and achieve marvelous things for retarded children throughout the world.  

Academic and Professional Preparation

Educated at the Convent of the Sacred Heart, Roehampton, London and at the Manhattanville College of the Sacred Heart, Eunice graduated from Stanford University in 1943 with a Bachelor’s degree in sociology.  She worked for the Special War Problems Division of the U.S. State Department and eventually moved to the U.S. Justice Department as executive secretary for a project dealing with juvenile delinquency.  

In 1951, she served as a social worker at the Federal Industrial Institution for Women before moving to Chicago to work with the House of the Good Shepherd women’s shelter and the Chicago Juvenile Court.  

In 1953, she married Sargent Shriver, an attorney who later worked in the Kennedy and Johnson administrations.  He was the driving force behind the creation of the Peace Corps; the founder of the Job Corps, and the architect of Johnson’s “war on poverty.”  During his service as the U.S. ambassador to France from 1968 to 1970, Eunice studied intellectual disabilities there.  
    
Advocate for the Mentally Retarded

Among advocates of every kind, Eunice excelled as this country’s advocate for the mentally retarded.   In 1962, an exhausted and distressed mother of a retarded child phoned Eunice at her home.  No summer camp would accept her child, she said. Eunice responded with largesse by opening her own home as a summer camp—free of charge—at Timberlawn, the family estate in Maryland,. She would get in the pool and teach the youngsters to swim, loving them as her own children.

Eunice and Her Brothers

Eunice’s advocacy for the mentally retarded was overshadowed by the political pursuits of her three brothers, but she far surpassed them as the natural politician.  More than once it has been said that Eunice would have made a fine President of the Unites States.

Eunice made it a habit of calling the offices of her more famous brothers urging them to another project for the retarded. Teasingly, they dubbed her repeated requests nagging. Yet, they dared not ignore them.

President Kennedy set up research centers on mental retardation.  Robert Kennedy inspected squalid state mental institutions, and Sen. Edward Kennedy helped write the Americans with Disabilities Act.  “It was extraordinary of her to conceive that she too, could play a role comparable to that of her brothers,” Edward Shorter says, author of The Kennedy Family and the Story of Mental Retardation.  “Her leadership role would be in the area of mental retardation rather than on the big political stage.”

In 1968, Eunice founded the Special Olympics.  Today, they include more than 2.25 million people in 160 countries. “She had the genius to see that she, in fact, was capable of major achievements helping these kids, and that is what she did.  She dedicated her life to it,” writes Shorter.  

Awards

Among the many awards Eunice Kennedy Shriver received, the most notable are:
1984  Presidential Medal of Honor by Ronald Reagan highest civilian award in U.S.
1990  Eagle award from the U.S. Sports Academy
1992  Award for Greatest Public Service Benefiting the Disadvantaged
1995  Second American to appear on a U.S. coin while still living
2006  Papal Knighthood and made Dame of the Order of St. Gregory
2009 Smithsonian Institute’s National Portrait Gallery unveiled an historic portrait of her, the first portrait of the NPG has ever commissioned of an individual who had not served as a US President or First Lady.
2010 The State University of New York at Brockport, home of the 1979 Special Olympics, renamed its football stadium after Eunice Shriver.  (Awarded posthumously)

Later Years    

At 85, Eunice was not about to retire or relax.  She continued her tireless work on the issues concerning those with special needs “because in so many countries, the retarded are not accepted in the schools, not accepted in play programs, just not accepted. We have so much to do.”     Eunice Kennedy Shriver and her husband were devout Roman Catholics and lifelong Democrats. Both staunchly pro-life, Eunice was a member of Feminists for Life. She died in 2009, her husband, in 2011.  

The epilogue of the Book of Proverbs is a fitting tribute to Eunice Kennedy Shriver, a woman of noble character.  She lived for others.

Proverbs 31:10-31 Epilogue: The Wife of Noble Character    
10 [a]A wife of noble character who can find?
    She is worth far more than rubies.
11 Her husband has full confidence in her
    and lacks nothing of value.
12 She brings him good, not harm,
    all the days of her life.
13 She selects wool and flax
    and works with eager hands.
14 She is like the merchant ships,
    bringing her food from afar.
15 She gets up while it is still night;
    she provides food for her family
    and portions for her female servants.
16 She considers a field and buys it;
    out of her earnings she plants a vineyard.
17 She sets about her work vigorously;
    her arms are strong for her tasks.
18 She sees that her trading is profitable,
    and her lamp does not go out at night.
19 In her hand she holds the distaff
    and grasps the spindle with her fingers.
20 She opens her arms to the poor
    and extends her hands to the needy.
21 When it snows, she has no fear for her household;
    for all of them are clothed in scarlet.
22 She makes coverings for her bed;
    she is clothed in fine linen and purple.
23 Her husband is respected at the city gate,
    where he takes his seat among the elders of the land.
24 She makes linen garments and sells them,
    and supplies the merchants with sashes.
25 She is clothed with strength and dignity;
    she can laugh at the days to come.
26 She speaks with wisdom,
    and faithful instruction is on her tongue.
27 She watches over the affairs of her household
    and does not eat the bread of idleness.
28 Her children arise and call her blessed;
    her husband also, and he praises her:
29 “Many women do noble things,
    but you surpass them all.”
30 Charm is deceptive, and beauty is fleeting;
    but a woman who fears the Lord is to be praised.
31 Honor her for all that her hands have done,
    and let her works bring her praise at the city gate.

 

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

It’s a wonderful phenomenon—yeast.  It permeates lifeless flour and causes it to rise and expand.  The power of yeast effects the brewing of beer and the making of wine.   The yeast plant is a fungus that grows without limits to its borders.  Only if yeast is alive and active will it interact with the dough.

On her TV program, “Martha Bakes,” the talented Ms. Stewart cannot contain her delight when she makes yeast dough: “Look at the sheen—so soft and shiny! The aroma is “bee-you-tee-ful,” and the fragrance gratifies all the senses!” Follow these instructions: proof active yeast, blend it into the flour mixture, and let it rise to double the size.  From yeast dough come baked goods such as breads, sticky buns and sugar buns, and monkey bread.  “Soo pretty, soo delicious,” Ms. Stewart swoons over her culinary works of art.

Yeast as a Metaphor

In the Matthean parable (13:33), the reign of God is like yeast that a woman took and kneaded into three measures of flour.  Eventually the entire mass of dough began to rise.  The image of yeast was a favorite in the Early Church.  Everyone understood the inner power of yeast with its limitless ability to make things grow, even in small beginnings with “three measures of flour.”  They grasped the comparison.  The yeast referred to the Church as an unlimited and growing reality, “destined ultimately to be present everywhere and to affect everything, though by no means to convert everything into itself” (Walter J. Ong, “Yeast: A Parable for Catholic Higher Education,” America Magazine, April 7, 1990).  The Church is catholic because it has always been expanding into new and shiny ‘dough’ without limit. Katholicos, from kata or kath and holos, means “through-the-whole or “throughout-the-whole.”

The Laity: Worldly and Yet Unworldly    

The laity are catholic, yeast in business and finance, entertainment, nursing and medicine, arts and science, law and law enforcement, politics, and sports.  They are the inner power with its limitless ability to make things grow, even in small ways. The laity find their holiness in the world with its financial concerns and family responsibilities.  Those who marry and have children become not just a family but also the Domestic Church.

In 1987, the Catholic Church held a World Synod on the Laity, one of many, beginning with Vatican II in the 1960s.  According to the synod’s final document, the laity are equal with clergy and consecrated religious in the life and mission of the Church.  

The call to holiness of the laity differs from the vocation of consecrated religious.  The laity are to be in the world in an unworldly way.  They approach life with wisdom that teaches the limited and relative value of material things. This would seem to be a contradiction in terms.  How to be worldly and unworldly at the same time?   It cannot be easy, for at times, the challenges seem insurmountable.  Yet, it remains for the lay vocation to find a theology of being present in the world. It is a practical spirituality of the family and the workplace.  For the laity, this is where holiness resides.*  

Holiness of the Laity

The holiness of the laity began with Jesus himself.  He was a rabbi and teacher, as were his disciples. Peter was a married man, and for all we know, so were the other apostles, the exception being John, the Beloved Disciple.  

St. Paul addresses and refers to those he evangelized as ‘saints,’ meaning that they were on their way to becoming saints.  In the Early Church, there were no consecrated institutes of men and women.  All Christians grasped the importance of living as disciples and ambassadors of the Lord.

As increasing numbers of Christians came to view the world as wicked, they flocked to the desert to live alone. When the desert grew so overcrowded with these solitaries, they came together and formed religious communities.  Thus, the start of monastic orders of men and women.

Prayer

Consecrated men and women, and especially those who live in cloisters, spend several hours a day in prayer.

This is not the way of the laity. Their days focus almost entirely on family and the means of supporting it.  Their prayer is measured not in hours but in minutes—two here, five there, perhaps a Holy Hour or Retreat Day on rare occasions.

The conciliar document on the sacred liturgy encourages Catholic families to pray portions of the Liturgy of the Hours (#102-111).  The Hours are not private or devotional prayer but the prayer of the entire Church, the Church at prayer.  Praying the psalms nourishes Catholic family life whose welfare is daily beset with conflicting external forces. If prayer is the underlying power of strong family life, then parents can find ways to incorporate parts of the Hours into their daily schedule. In prayer, married couples derive the strength of God’s grace to live their married vocation.  

As children mature, they too must learn to travel the road to discipleship in the Lord.  Small children can be taught to pray a psalm or two at bed time. If this is not feasible during the week, then prayer on weekend is an alternate possibility.  

A minimal and external Christianity will not fortify today’s Domestic Church but only a vibrant Christianity in which Christ is a living reality.  It takes a few minutes to pray short sections of the Hours, even on public transit.  It is a consoling thought to recall that “in him, we live and move and have our being” (Acts 17:28).  

At Pre-Cana instructions, couples can learn the practice of making the Hours an integral part of their married life.

Can Yeast Corrupt?

The image of yeast is not always positive.  In First Corinthians 5:6-8, St. Paul mentions what all Jews understood.  At the Paschal festival time, they were to destroy all yeasted products because leaven was a metaphor for the corruptive influence of evil, for puffing up the self, leaving no room for God.   

Proofing the yeast in warm water will yield bubbles around the surface, and the yeast will become puffed up if it does not interact with the flour dough.  The puffed up yeast will die.  In this sense, neither the laity, nor any minister in the Church, can afford to be puffed up with pride.

Élisabeth Leseur (1866-1914) and Félix Leseur (1861-1950)

The story of Élisabeth Arrighi Leseur exemplifies the limitless power of marital love.  Élisabeth was born into a wealthy French Catholic family of Corsican descent.  As a child, she had contracted hepatitis, a disease from which she suffered all her life.  At twenty-one, she met Félix Leseur, a medical doctor, who also came from an affluent Catholic family.  Shortly before they were to be married, Élisabeth discovered that Félix was no longer a practicing Catholic.  Soon he became well known as the editor of an anti-clerical, atheistic newspaper.  

Despite the circumstances, the couple married, for Élisabeth was deeply in love with Félix.  They were unable to have children, a fact that made their marriage all the more difficult.  His attack on her religious devotion prompted an even more serious fidelity to the faith. She bore the brunt of his hatred of the Church with patient love.  At thirty-two years of age, Élisabeth experienced the grace to a deeper form of prayer.  She was convinced that her task now was to love her husband and pray for his conversion while remaining steadfast during his taunts against religion, and the Church in particular.

Homebound and Bed-Ridden

Élisabeth’s deteriorating health forced her to lead a sedentary life.  She received visitors and was able to conduct a vibrant apostolate from the confines of her home.  She became a devotee of St. Francis de Sales who wrote for the layperson in the seventeenth century. His Introduction to the Devout Life, perhaps the most famous spiritual guide of all time, is an offshoot of the Ignatian Exercises. During this period, Élisabeth kept a secret spiritual diary.  

When, at the age of forty-five, Élisabeth underwent surgery and radiation for the removal of a malignant tumor, she recovered and continued to receive visitors to her home. Three years later, she succumbed to cancer.  Her life has been recommended for sainthood. Why?  We turn the page to continue the narrative of her husband.

Dr. Félix Leseur

After Élisabeth’s death, Félix found a note addressed to him.  Not only did it predict his conversion, but he would also become a Dominican priest.  His hatred of the Church prompted him to expose her note as a fake, and he decided to do so at Lourdes, the famous Marian shrine in France.  There, something prevented him from carrying out his intended project—call it God’s intervening grace. As Élisabeth had predicted, he experienced a conversion and published her spiritual journal.  In 1919, Félix entered the Dominican Order, was ordained a priest four years later, and spent his remaining years speaking about his wife’s difficult yet remarkable life with him.  

In 1924, the future Archibishop Fulton J. Sheen made a retreat under Fr. Leseur’s direction.  It was at this time that he learned of Élisabeth’s life and her husband’s conversion.  In 1934, Fr. Leseur, O.P. worked to begin the cause for her canonization, and the Archbishop shared the story of this remarkable married couple in many presentations.  Élisabeth is currently a Servant of God, the first step in the cause for sainthood.

Élisabeth Leseur’s suffering was not wasted. On the contrary, her lifelong devotion to Félix was central to his conversion.  She became the yeast that permeated the lifeless soul of her husband.  It forever transformed his life so that he could affect change in the lives of others. Love begets love.

*The Ignatian “Prayer for Finding God in All Things” by Joan L. Roccasalvo, C.S.J. can help the busy person find God throughout the day.  Copies are available from the Institute of Jesuit Sources, Boston, MA.

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

He’s been dubbed: “The Poet-Philosopher of Baseball,” “A Voice for the Ages,” “The Velvet Voice.” He’s been compared to Walter Cronkite, Mark Twain, and Garrison Keilor.  

In 1982, the Hollywood Walk of Fame honored him with a star among the Greats of stardom in the same year the National Baseball Hall of Fame enshrined his name among the Greats of baseball.

Vin Scully may be the very model of sartorial perfection, but it’s not the wardrobe that has endeared him to baseball for sixty-seven years. It’s his deep baritone voice and the power of his words.

A Catholic Education

There’s much to be said for childhood dreams.  At eight, when he wrote an assignment about his future, Vin imagined himself as a sports commentator. That dream has come true.

Vin Scully was born in the Bronx, N.Y. and received his elementary school education from the Sisters of Charity.  At Fordham Prep and Fordham University, both conducted by the Jesuits, his eager mind opened itself wide to the liberal arts, to Latin and Greek, science, literary and refining arts. He acted in plays, engaged in debate, learned to read and write well, and above all, to speak well; this is eloquentia perfecta, the hallmark of Jesuit education. When his head was not in books, he took up menial jobs to make ends meet delivering beer, pushing garment racks, and cleaning silver in the basement of the Pennsylvania Hotel in New York City. Vin Scully, the Renaissance man graduated from Fordham in 1949 with a major in communications.

With the Brooklyn Dodgers

In 1947, baseball executive Branch Rickey signed Jackie Robinson to play infield on the Brooklyn Dodgers team.  Against a tide of opposition, Rickey was determined to integrate the ball club.  Against a tide of opposition, the all-round athlete broke the color barrier in major league baseball at a great personal cost to him and his wife Rachel.  If you wanted to see electricity personified, you went to Ebbets Field where you could fix your eyes on Jackie at home plate and on the base pads tantalizing the opposing team.  There was nothing like it.  Said Rickey, “There was never a man in the game who could put mind and muscle together quicker than Jackie Robinson.”

Three years later, a twenty-two year old Vin Scully joined veteran Dodgers announcers, Red Barber and Connie Desmond to complete the broadcasting team.  As the rookie, Scully was assigned to announce only two innings.  Before long, he was announcing World Series games. He was not yet thirty.

Scully called Jackie Robinson “perhaps the most exciting, most driven player I’ve ever seen.” He spoke fondly of two other players:  “Gil Hodges was probably my all-time favorite.  He was as straight an arrow as they come.”  Duke Snider was “a true star. Subject to teasing from teammates. Great talent.”

When, in 1955, the Brooklyn ‘Bums’ won their only World Series, Scully stood and proclaimed: “Ladies and Gentlemen, the Brooklyn Dodgers are the champions of the world.”

Heartbreak in Brooklyn

In 1957, the Dodgers relocated from Brooklyn to Los Angeles.  For years, Walter O’Malley, the team’s major co-owner, had been searching for a more suitable land on which to build a new ballpark. When he and Robert Moses, the controversial construction coordinator of New York City, could not agree on a real estate price for a new Brooklyn location, O’Malley lost no time in accepting the offer of Los Angeles officials to purchase land suitable for building the ballpark he had wanted to build in Brooklyn.  Their departure triggered a virtual depression in Brooklyn.  The fans lost not only their team but also their beloved announcer.  Scully had pledged his loyalty to the team and followed them to Los Angeles.  

When, in 1959, the Los Angeles Dodgers honored Roy Campanella, one of the stars on the Brooklyn team, he was wheeled onto the field for a ceremony of lighting candles in his honor.  (He had been injured in a car accident leaving him paralyzed.) Vin Scully stood, and in tribute, spoke these memorable words:

“The lights are now starting to come out, like thousands and thousands of fireflies, starting deep in center field, glittering to left, and slowly, the entire ballpark. A sea of lights at the Coliseum. Let there be a prayer for every light, and wherever you are, maybe you, in silent tribute to Roy Campanella, can also say a prayer for his well-being. Campanella, for thousands of times, made the trip to the mound to help somebody out: a tired pitcher, a disgusted youngster, a boy perhaps who had his heart broken in the game of baseball. And tonight, on his last trip to the mound, the city of Los Angeles says hello.”

Honorary Doctorate from Alma Mater

In May, 2000, Vin Scully received an Honorary Doctorate of Humane Letters from Fordham University. In his address to the graduates, he shared some memories of his years at Fordham.  . . . “I was once you.  I walked the halls you walked.  I sat in the same classrooms.  I took the same notes and sweated out the final exams.  I played sports on your grassy fields. I hit a home run here—in Jack Coffey Field against CCNY—the only one I ever hit.”

Fordham, he said, evoked three words for him: home, love and hope. Home, because he spent eight years at Fordham both in the preparatory school and as an undergraduate. Love, because he made lifelong friends, and hope because Fordham is where his dreams thrived.

He urged all present “to take some time away from the craziness around you to foster the things that are important. Don’t let the winds blow away your dreams or your faith in God. And remember, sometimes your wildest dreams come true.”

In presenting the award, Michael T. Gillan, dean of Fordham College of Liberal Studies, noted that “when Jesuit schoolmasters developed their plan of studies in the 16th and 17th centuries, they defined “the goal of Jesuit education as eloquentia perfecta … which connotes a mastery of expression that is informed by good judgment and consistent principles. Those Jesuit schoolmasters of another age, if they had known anything about baseball, would certainly have approved the rhetorical gifts of the man who has been the voice of the Dodgers for the past fifty-one years, Vincent E. Scully.”

The Scully Anaphora

For years, every Scully broadcast has repeated the same avuncular opening:  “It’s time for Dodger baseball! Hi, everybody, and a very pleasant afternoon/evening to you, wherever you may be. Pull up a chair and relax;” The poet-philosopher announced the games painting vivid word pictures with his musical voice, tinged with Irish inflection.

Scully held himself to three rules:  Avoid criticizing managers and umpires; keep your personal opinions to yourself; avoid using clichés to describe a play. The Scully trademark, he insists, is silence—silence to allow the roar of the crowd to touch the listening audience.

Scully in His Own Words     

There are numerous quotes attributed to Mr. Scully. In describing Tom Glavine as a strike-out pitcher, he mused: “He’s like a tailor, a little off here, a little off there, and you’re done, take a seat.” The talent of Stan Musial of the St. Louis Cardinals amazed Scully:  “How good was Stan Musial? He was good enough to take your breath away.”

Vin was known to spin some philosophy out of the play at the moment.  In 1991, he remarked: “Andre Dawson has a bruised knee and is listed as day-to-day (Pause).  Aren’t we all?”  

Then there were his philosophical quips: “Good is not good enough when better is expected.” “Statistics are used much like a drunk who uses a lamp post—for support, not illumination.” “Losing feels worse than winning feels good.”     

One day, when Vin joked that Joe Torre might be apprehensive about returning from third base to catcher after getting hit by a foul tip.  “If he were apprehensive, Torre would forever be known as “Chicken Catcher Torre.”  At this, the crowd groaned.

Awards

Listed among Vin Scully’s many awards are:
1976 Most Memorable Personality in L.A. Dodger history by Dodger fans
1982 Induction into the National Baseball Hall of Fame as the Ford C. Frick Award recipient.
Four times, voted as the country’s Outstanding Sportscaster.  
Twenty-two times voted, as California Sportscaster of the Year by the National Sportscasters and Sportswriters Association.
2009  NAB Broadcasting Hall of Fame
2009  Ambassador Award of Excellence by the LA Sports & Entertainment Commission
2014 The Gabriel Personal Achievement Award from the Catholic Academy of Communication Professionals.

Personal Life

Vin Scully has not been one to wear his feelings in the open.  Yet, he has experienced two family tragedies.  In 1972, after fifteen years of married life, his wife died from an accidental medical overdose.  The next year, his thirty-three old son Michael was killed in a helicopter crash while working for the ARCO Transportation Company.  A chemist, he was inspecting oil pipelines for leaks near Fort Tejon.

Vin credits his strong Roman  Catholic  faith for helping him cope with family grief and then to resume his work as an announcer. “As long as you live,” he reflects, “keep smiling because it brightens everybody’s day.”

The Final Inning

The longevity of Vin Scully’s baseball life has drawn to a conclusion.  As part of a conference call before the Dodgers played the Giants on Sept 19th, Scully he spoke about all the attention he had received in the closing days of his long career: “First of all, I attribute it to one thing and one thing only,” Scully reflected, “God’s Grace to allow me to do what I’ve been doing for 67 years. To me, that’s really the story. Not really me, I’m just a vessel that was passed hand-to-hand, down through all those years. So I don’t take it to heart as some great compliment. I just realize that because I’ve been doing this for 67 years, that’s why everybody wants to talk about it. So I think I’ve kept it in proper perspective” (Courtesy of MLB Network).

Finally, a favorite Irish prayer and blessing from Mr. Scully:

May God give you for every storm, a rainbow,
For every tear, a smile,
For every care, a promise,
And a blessing in each trial.
For every problem life send,]
A faithful friend to share,
For every sigh, a sweet song
And an answer for each prayer.

Dear Mr. Scully, ad multos annos.

 

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

Some the most breathtaking scenery in the United States is found throughout Upper New York and northward to the St. Lawrence Seaway.      Two famous pilgrimage shrines are located in this area and deserve special attention for their historic and religious significance.  In this country, October 19th is the feast of the North American Martyrs. First, some history.

New France

In the seventeenth century, French authorities sent a number of expeditions to conduct fur trading in this territory and named it New France.  Soon, French Jesuit missionaries followed to minister to their own and to convert the Native Americans to the Catholic faith. Today this direct form of proselytism toward a native people would be considered out of step with ecumenical norms.

The Jesuit missions began their work early in the 1630s. Our story picks up twelve years later with eight French Jesuits who were martyred while working among these Native Americans.  Here is their story.

The Huron Indians

By the seventeenth century, the Huron Indians, who belonged to the Iroquois Federation, had developed a fairly high way of life. They spoke in the Wendat language, and their religious beliefs had been fixed for years.  Perhaps the Jesuits did not fully appreciate this fact. The Hurons encountered both the Dutch and the French. The Dutch were primarily merchants who established trading posts at the confluence of the Mohawk and Hudson; the French came south from present-day Quebec to establish fur trading posts.

Jesuit Relations: Instructions to the French Jesuit Missionaries

Much of what we know about the Jesuits’ work among the Hurons was recorded in annual reports, “Jesuit Relations,” written by Fathers Paul LeJeune, S.J. and Paul Ragueneau, S.J.  The “Relations” gave the Jesuits a long list of practical instructions to be followed when ministering to the Hurons.  Three of the many are:

“You must have sincere affection for the Savages, looking upon them as ransomed by the blood of the Son of God, and as our brethren, with whom we are to pass the rest of our lives.”

“You must so conduct yourself as not to be at all troublesome to even one of these Barbarians.”

“You must bear with their imperfections without saying a word, yes, even without seeming to notice them.  Even if it be necessary to criticize anything, it must be done modestly, and with words and signs which evince love and not aversion.  In short, you must try to be, and to appear, always cheerful.”    

By 1642, Father Isaac Jogues, S.J., leader of the missionary group, planned to work among the Hurons along the south side of the Mohawk River from east to west. It was only natural for the Native Americans to resent the overtures of the missionaries despite the respect given to them. Why would “black-robed” foreigners want to change their way of life and their religious beliefs? Suspicious, they eventually blamed the Jesuits for the outbreak of small pox and other diseases.
 
At various times, between1642-1649, the Jesuits were brutally tortured – accused as witch doctors.  Most of them were bludgeoned to death under the tomahawk.  

First Group of Jesuit Missionaries

The first group of French Jesuits answered the call to minister in this region.  These included Father Isaac Jogues, and two donnés, René Goupil and John Lalande.  Due to deafness, Goupil could not be ordained a Jesuit but was trained as a doctor and surgeon.  After years of ministering to the Indians along the St. Lawrence River, Jogues and Goupil were captured.  Goupil was the first of the eight to be martyred – he was bludgeoned to death.  

For thirteen months, Jogues lingered from brutal torture. Knowing that his index fingers and thumbs were essential to the celebration of Mass, his captives mangled them.

Curiously enough, his escape to France prompted a desire to return to his mission.  Accompanied by John de Lalande, the nineteen-year old donné, Jogues returned to the Mohawk Mission in New York. With papal approval, he celebrated Mass even with stubs as fingers.  On his return to the region, he resumed his work but was soon tortured again.  This time he succumbed.  The date was October 18th, 1646.  Lalande himself was killed the next day.  

Second Group of Jesuit Missionaries

The second group of Jesuits was martyred within the confines of Midland at Martyrs’ Shrine, Sainte Marie. In 1635, Father Anthony Daniel founded the first Huron Boys’ College in Quebec and worked among the Hurons for twelve years until, on July 4th, 1648, still wearing Mass vestments, he was attacked as he ended the celebration of Mass.  His martyred body was thrown into the flames of the burning church.  

The thirty-three year old, Father Jean de Brébeuf was a gifted linguist and mastered the Huron language. Gentle in manner, massive in body, it is said he had the heart of a giant.  Like Brébeuf, Father Gabriel Lalemant was a gifted scholar, professor and college administrator, but unlike Brébeuf, his body was frail.  Eventually both were captured, tied to stakes and underwent one of the worst martyrdoms ever recorded in history. The Jesuit Relations describes in detail how grisly were their tortures: “The Indians dismembered their hearts and limbs while they were still alive, and feasted on their flesh and blood” (L. Poulot, “North American Martyrs,” New Catholic Encyclopedia, 507).

Brébeuf suffered for three hours before dying on March 16th, 1649. Lalemant died the next morning.   Father Charles Garnier was assigned to the Huron mission at Sainte Marie for thirteen years and then to the mission at Saint Jean.  He was beloved by his congregants, but in 1649, was tomahawked to death about thirty miles from Sainte Marie.

Father Noël Chabanel, S.J.

Perhaps the saddest and most poignant story of all is reserved for twenty-eight year old Father Noël Chabanel who was assigned to work with Father Charles Garnier.  Though he was a brilliant professor of rhetoric and humanism at home in southern France, he had no ear whatsoever for the Huron language. Plagued by a sense of uselessness, he was convinced that his ministry had failed. Feeling a strong repugnance to the life and habits of the Huron, and fearing it might result in his own withdrawal from the work, he bound himself by vow never to leave the mission. Today, in all likelihood, superiors would frown on this extreme position. Chabanel was martyred on December 8, 1649, by a “renegade” Huron.  Yet to the end, he persevered in his missionary activity.

In 1930, Pius XI canonized the North American Martyrs.  The Canadian Catholic Church celebrates their feast day on September 26th.    

The Shrines at Midland and Auriesville

Because the two shrines are not far from one another, they are popular places to visit at the same time during the summer months or during October when the fall foliage is at its peak period. Martyrs’ Shrine at Midland has a church and museum that feature seventeenth-century maps, songs written by Brébeuf, a history of the shrine, and the stories of the Canadian martyrs. It offers the pilgrim a walking tour to get a sense of how the Jesuits lived, worked, and prayed among the Huron Indians.  One can see the simulated rustic village that comprised a chapel, living quarters, and classroom where the Jesuits carried out their apostolates.

The shrine at Auriesville has a similar layout.  One of its most popular features is the expansive outdoor Stations of the Cross, a familiar feature of Jesuit retreat houses.  There is a large auditorium which seats 6,000 pilgrims.

“The Blood of the Martyrs … the Seed of the Church”

From the earliest days of Christianity, martyrdom for the faith has always been part of the Christian psyche. It was understood that those who openly professed their faith might have to suffer for this pearl of great price. But, it was better to stay alive.

When the missionaries were assigned to work in New France, martyrdom could not be ruled out, just as danger and death cannot be ruled out for policemen or firefighters.  Missionaries were expected to die for the sake of Christ, though they did not seek it out. It is a stark reality that remains a constant for missionaries today. But let us not forget that there are so many ways to be martyred, real and metaphorical.

The North American Martyrs were high-minded men, cultured, refined, and well educated.  For them, the savage, bloody road of martyrdom was transformed into a way of beauty, a road that remains sacred ground.  Our Lady of Martyrs Shrine at Auriesville and Martyrs’ Shrine at Midland are among the most frequently-visited pilgrimage sites in the world – both sacred ground.  Those who do visit them are disposed to receive special favors from the saints for whom the shrines are named.  It is said that during her lifetime, Dolores Hope, wife of comedian Bob Hope, made a pilgrimage to Auriesville almost every year.

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