Ask Father Cusick: "Should I attend a Catholic Wedding for a cohabiting couple?"

Dear Father,

What is your opinion on attending a co-habiting couple's catholic wedding? Refusing to attend a wedding must be a well-considered decision, as there will be hurt feelings, anger, and permanent estrangement among family members.I am involved in a situation where the soon to be married couple lives together.  I have a member(s) of my family who say they do not intend to attend the wedding because they disapprove of the living arrangements and don't wish to sanction what they view as a mockery of the sacrament of marriage. I realize that the couple are both completely lapsed Catholics, who lack repentance or shame, and that a church wedding is strictly for show.

It has always been my opinion that if a priest doesn't know of the couple's living arrangements, it 's because he doesn't want to know., I believe it is presumptuous and sanctimonious for anyone to refuse to attend the wedding of this couple. If the priest is willing to marry them, who are they to question the priest's decision to marry the couple by boycotting the wedding?  Furthermore, if the boycotters remain true to these guidelines, the sad truth is very few marriages ought to be attended, as it is my firm belief that almost all young couples today are engaging in relations before marriage (many, publicly) . 

I will be attending the wedding, and am angry and disappointed with those who have elected to not attend, as I feel their actions are extreme, and will accomplish nothing but damaged familial relations. I agree with your advice regarding non-attendance in the situations you mentioned in your column, but would be interested in your thoughts on this very common scenario of co-habitation before marriage.

A.

Hello A.,

We do not know if the couple went to confession before the ceremony. The marriage is a graced opportunity for them to grow in conversion and your participation as an example of Catholic Faith can be a help in that direction.

I do agree with you that if someone thinks they have knowledge the couple is living together it is a judgment to make the leap that this means they are fornicating.

You may want to find a good solid prayerbook for married couples and a Bible with special pages for recording childrens' births and sacraments for wedding gifts as gentle reminders to practice the Faith.

Have a wonderful time at the celebration and thank you for supporting Catholic sacramental  marriage.

Blessings,

Father

Have a Catholic question? For an answer send yours to Father Cusick to mcitl DOT blogspot DOT com AT gmail DOT come

Pope to Clergy of Rome: "Do you cry?"

TO THE CLERGY OF ROME: STERILE PRIESTS DO NOT HELP THE CHURCH
 
Vatican City, 6 March 2014 (VIS) – This morning, in the Vatican's Paul VI Hall, Pope Francis met with the clergy of the diocese of Rome. The central theme of the meeting, inspired by the Gospel of St. Matthew, was mercy. The Holy Father recalled how Jesus walked through towns and villages, feeling compassion for those he encountered; people who were “tired and worn out, like sheep without a shepherd”. “We are not here to perform a spiritual exercise for the beginning of Lent, but rather to listen to the voice of the Spirit that speaks to everyone in the Church in this, our time, which is indeed the time of mercy”.

This “time of mercy” was Pope Francis' first point of reflection. “Today, we forget everything too easily, including the teaching of the Church! This is in part inevitable, but we must not forget the important content, the great intuitions and that which has been consigned to the People of God. And divine mercy is among these. … It is up to us, as ministers of the Church, to keep this message alive, above all in preaching and in our gestures, in signs and in pastoral choices, such as the decision to restore priority to the Sacrament of Reconciliation, and at the same time to works of mercy”.

Secondly, the Pope asked, “What does it mean to be a priest?”. He explained that “priests are moved by their sheep, like Jesus when he saw the people, tired and exhausted, like sheep without a shepherd”. He commented that the priest, following the example of the Good Shepherd, is a man of mercy and compassion, close to his people and the servant of all. “In particular, the priest demonstrates the depths of his mercy in administering the Sacrament of Reconciliation; he shows this in all his attitude, in his way of welcoming, listening, advising and absolving. … But this derives from how he lives this Sacrament himself. … If a person lives this himself, in his own heart, he is also able to give it to others in his ministry”.

The Holy Father added that the heart of a priest must be susceptible to being moved, as “sterile priests do not help the Church. … We can think of today's Church as a kind of 'field hospital', where we need to tend to injuries. … There are many people who are wounded by material problems, by scandals, even in the Church. … People wounded by the illusions of the world. … We priests must be there, close to these people. Mercy means, above all, taking care of wounds. When a person is injured, this is the immediate help they need, not analyses; the special care can follow, but first we need to tend to the open wounds. Do you know what your parishioners' wounds are? Are you close to them?”

In the Sacrament of Reconciliation, mercy means “neither undue laxity nor excessive rigour”. “Often, as priests, we hear of the experience of the faithful who say they have encountered in Confession a very 'rigid' or a very 'flexible' priest, lax or rigorous. That there may be differences in style is normal, but these differences must not relate to the substance, that is the healthy moral doctrine and mercy. Neither the lax nor the rigorous bear witness to Jesus, because neither of them truly take on the people they meet. … True mercy truly takes the person on board … and acts like the Good Samaritan. … Neither laxity nor rigour make holiness flourish”.

“Instead, mercy accompanies the path of holiness, and helps growth. But how? Through pastoral suffering, which is a form of mercy. What does pastoral suffering mean? It means suffering with the people, like a father and a mother suffer for their children, and I would say also with anxiety”.
Pope Francis shared with the clergy some questions that helped him when a priest comes to him for advice. “Do you cry? How many of us cry when faced with the suffering of a child, the destruction of a family, before the many people who cannot find their path? The tears of a priest … Do you cry, or is this a clergy that has lost its tears? Do you cry for your people? Do you battle with the Lord for your people, like Abraham fought?”

The Bishop of Rome concluded by commenting that in the end, “we will be judged for how we have been able to be close to 'every flesh', to our neighbours, to the flesh of our brothers. … At the end of time, only those who have not been ashamed before the flesh of his injured and excluded brother will be admitted to the contemplation of Christ's glorified flesh”.

Pope Francis in Corriere della Sera: "Matrimony is between a man and a woman."

News media are reporting that Pope Francis has "approved" or "recognized" civil unions in his just-published interview in Italian newspaper Corriere della Sera. I don't see that approval here in his comments, do you?

Corriere della Sera: Many countries regulate civil unions. Is it a path that the Church is able to understand? But to what end point?

Pope Francis: Matrimony is between a man and a woman. The lay states want to justify civil unions to regulate different situations of living together, pushed by the need to regulate economic aspects among persons, for example to assure healthcare. They treat arrangements (pacts) of living together of various kinds, of which they did not know to direct in their diverse forms. One needs to see the different cases and evaluate them in their variety."

Italian:
Molti Paesi regolano le unioni civili. È una strada che la Chiesa può comprendere? Ma fino a che punto?
 
«Il matrimonio è fra un uomo e una donna. Gli Stati laici vogliono giustificare le unioni civili per regolare diverse situazioni di convivenza, spinti dall’esigenza di regolare aspetti economici fra le persone, come ad esempio assicurare l’assistenza sanitaria. Si tratta di patti di convivenza di varia natura, di cui non saprei elencare le diverse forme. Bisogna vedere i diversi casi e valutarli nella loro varietà».

Pope Francis states his view, which is the Church's view, on the matter of defining "marriage" or matrimony very clearly: it is between a man and a woman, at the beginning of his answer to the question. His answer is formulated in such a way as to exclude other definitions of marriage, such as between two people of the same sex.

He then goes on to discuss the solutions of the "lay state", or civil government, and "their" solutions to arrangements of living together in order to provide secure health care, among other things. The pope simply states that these living arrangements exist, which are not marriages, and that the civil governments, the "lay state", must find some way to regulate them because of needs like health care.

The Church does not evaluate human relationships in their variety in order to change the definition of marriage but at the same time does not oppose the provision of health care to human persons; this would be absurd. His comments about civil regulation of relationships outside of marriage does not amount to approval or support for civil unions.

A clever bit of writing makes a sensational headline with the use of the words "recognize or "accept". It all hinges on what you mean by the words "accept" or "recognize". That the Holy Father recognizesand accepts that civil unions exist, like the rest of us, is not news. Factual acceptance of civil unions and moral approbation of civil unions, which the media imply, are two very different things. 

More media spin.

Link to English translation of the Pope's interview at Zenit.org.

Canon Law Center on "banning" of TLM at Fisher-More College: "unlawfully restricting the rights of the faithful"

With the promulgation of Summorum Pontificum, the diocesan bishop no longer has the discretion either to permit or restrict the celebration of Mass according to the usus antiquor, a prerogative he previously enjoyed. Thus, no bishop has the authority to arbitrarily restrict the celebration of Mass according to the traditional Roman Rite. While the diocesan bishop has “all ordinary, proper, and immediate power which is required for the exercise of his pastoral function” (CIC/83, c. 381, §1), his authority is not absolute.

The faithful have a right, enshrined in ecclesiastical law, to have access to the Mass and sacraments celebrated according to the usus antiquior.Celebration of the traditional Roman liturgy is no longer a privilege extended to the faithful on an individual basis but rather a right that can be properly vindicated if requests for such celebrations are not satisfied (cf. SP, art. 7).

[...]

For several years following the promulgation of Summorum, the legal mechanisms for the vindication of rights relative to the proper implementation of the motu proprioleft much to be desired. With the promulgation of the InstructionUniversae Ecclesiae of April 30, 2011, the universal law of Summorum was effectively given teeth: the process of hierarchical recourse may now be utilized by faithful who believe their rights have been violated by a decision of an Ordinary which appears to be contrary to the motu proprio. (cf. UE, 10 § 1)

The recent letter of Bishop Olson to Fisher-More College certainly appears to represent such a decision. Insofar as it has unlawfully restricted the rights of the faithful, the bishop’s administrative act can and ought to be challenged. 

Source: Rorate-Caeli.blogspot.com

Tradition: a living transmission in the Holy Spirit.

"This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, "the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes." "The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer." (CCC 78)

Judgment of the Pope on the apparitions of Medjugorje is near

The judgment of the Pope on the apparitions of Medjugorje is near.

Thursday, at the Vatican, was received the Bosnian cardinal Vinko Puljic, archbishop of Sarajevo. As of yesterday, also in Rome was cardinal Josip Bozanic, archbishop of Zagabria. Croatian sources have explained afterward that the dossier worked on for some time by the commission guided by Camillo Ruini has been placed on Francis' table. With the seals on the case, to make clear the delicate nature of the contents and the importance of the material. Four years of work for the group of theologians, doctors, and experts in mariology instituted by Benedict XVI is called to say if the apparitions of the the Madonna on the little hill in a town of Herzegovina might be supernatural. The incident has gone forward for more than thirty years, and from Rome still has not come a definitive answer.

Pope Francis spoke on so-called visionaries such as at Medjugorge last November 14 at Domus Sanctae Martae: "Curiosity pushes us to want to hear the Lord is here or there, or to make us say, 'But I know a visionary, a visionary, that receives letters from the Madonna, messages from the Madonna.' But the Madonna is a Mother. She is not a mailroom supervisor of the postal service, to send messages every day. This novelty estranges from the Gospel, from peace and wisdom, form the glory of God, the beauty of God." Because "Jesus says that the Reign of God does not come in a way to attract attention: it comes though wisdom."

Il giudizio del Papa sulle apparizioni di Medjugorje si avvicina. Giovedì, in Vaticano, è stato ricevuto il cardinale bosniaco Vinko Puljic, arcivescovo di Sarajevo. Da ieri, è a Roma anche il cardinale Josip Bozanic, arcivescovo di Zagabria. Fonti croate hanno poi spiegato che il dossier su cui lavora da tempo la commissione guidata da Camillo Ruini sta per essere posato sul tavolo di Francesco. Con i sigilli del caso, a rimarcare la delicatezza del contenuto e l’importanza della materia. Quattro anni di lavoro per il gruppo di teologi, medici, psicologi ed esperti di mariologia istituito da Benedetto XVI e chiamato a dire se nelle apparizioni della Madonna sulla collinetta di un paesino dell’Erzegovina ci sia del soprannaturale. La vicenda va avanti da più di un trentennio, e da Roma non è ancora giunta una risposta definitiva.

 Si esprimeva così, il 14 novembre scorso, a Santa Marta: “La curiosità ci spinge a voler sentire che il Signore è qua oppure è là; o ci fa dire: ‘Ma io conosco un veggente, una veggente, che riceve lettere della Madonna, messaggi dalla Madonna’. Ma la Madonna è Madre! Non è un capoufficio della Posta, per inviare messaggi tutti i giorni. Queste novità allontanano dal Vangelo, dalla pace e dalla sapienza, dalla gloria di Dio, dalla bellezza di Dio”. Perché “Gesù dice che il Regno di Dio non viene in modo da attirare l’attenzione: viene nella saggezza”.

Source: di Matteo Matzuzzi   –   @matteomatzuzzi http://www.ilfoglio.it/soloqui/21519

CHRISTIAN MONOTHEISM AGAINST VIOLENCE

Vatican City, (VIS) – Following is the presentation of the International Theological Commission's new document, “God, the Trinity, and the Unity of Humanity: Christian Monotheism and its Opposition to Violence”.

“The theological reflection presented here seeks to investigate various aspects of Christian discourse about God which, in the modern context, require specific theological clarification. The immediate reason for this clarification is the theory, variously argued, according to which there is a necessary link between monotheism and the wars of religion. Discussion of this connection has demonstrated a number of misunderstandings of religious doctrine, to such an extent as to obscure authentic Christian thought about the one God.”
“The purpose of this reflection can be summed up in a two-fold question: (a) How can Catholic theology respond critically to the cultural and political opinion which sees an intrinsic link between monotheism and violence? (b) How can the purity of religious faith in the one God be recognised as the principle and source of love between human beings?”

“Our reflection takes the form of a reasoned testimony, not an apologetic argument. The Christian faith, in fact, sees the incitement of violence in the name of God as the greatest corruption of religion. Christianity reaches this conviction from the revelation of God’s own life, which is brought to us by Jesus Christ. The Church of believers is well aware that witnessing to this faith demands a permanent readiness for conversion: which also implies a certain parrhesia, a courageous frankness in self-criticism.”

“In Chapter I, 'Suspicions Regarding Monotheism', we seek to clarify the theme of religious 'monotheism' as it is understood in various contexts of modern political philosophy. We are aware of the evolution that has resulted in a highly differentiated spectrum of theoretical positions nowadays, ranging from the classical background of so called humanistic atheism to more recent forms of religious agnosticism and political laicism. Our reflection seeks first of all to show that the notion of monotheism, which is certainly significant in the history of our culture, is nevertheless too generic when it is used as an indication of equivalence between the historical religions which confess the oneness of God (namely Judaism, Islam and Christianity). Secondly, we formulate our critical reservations with regard to a cultural simplification which reduces the alternatives to a choice between a necessarily violent monotheism and a presumptively tolerant polytheism.”
“In this reflection, we are sustained throughout by the conviction, which we believe is shared by the vast majority of our contemporaries, both believers and non-believers, that inter-religious wars and also wars in the name of religion are simply senseless.”

“As Catholic theologians, we then seek to illustrate, on the basis of the truth of Jesus Christ, the relationship between the revelation of God and a non-violent humanism. We do so by reconsidering various aspects of Christian doctrine particularly helpful for illuminating the modern discussion: regarding the proper understanding of the Trinitarian confession of the one God, and regarding the implications of the revelation of Christ for the redemption of the bond between human beings.”

“In Chapter II, 'God’s Initiative in the Human Journey', we interrogate the biblical witness, with particular attention to the issue of its “difficult pages”: in other words, those in which the revelation of God is involved with forms of violence between human beings. We seek to identify the reference points which the same scriptural tradition highlights?within itself?for the interpretation of the Word of God. On the basis of that investigation, we offer an outline of an anthropological and Christological framing of developments of interpretation that were driven by the actual historical circumstances.”

“In Chapter III, 'God Who Saves us from Violence', we propose a deeper understanding of the event of the death and resurrection of Christ, as the key to the reconciliation of human beings. Oikonomia is essential here in the determination of theologia. The revelation inscribed in the event of Jesus Christ, which universally manifests the love of God, enables the religious justification of violence to be neutralised on the basis of the Christological and Trinitarian truth of God.”

“In Chapter IV, 'Faith Faced with the Full Force of Reason', we strive to illustrate the approximations and philosophical implications of thought about God. Various points of discussion with modern atheism, broadly channelled into the theses of a radical anthropological naturalism, are considered first of all. Then?also for the benefit of interreligious comparison with regard to monotheism?we offer a sort of philosophical-theological meditation on the integration of the revelation of the intimately relational disposition of God and the traditional conception of God’s absolute simplicity.”

“Finally, in Chapter V, 'The Children of God Scattered and Gathered', we summarise the specifically Christian elements which determine the Church’s task of witnessing to the reconciliation both of God and humanity and of human beings with one another. Christian revelation purifies religion, by restoring to the latter its fundamental role in the human search for meaning. For that reason, in our invitation to reflection we are very conscious of the particular need?especially in today’s cultural context?always to treat together the theological content and the historical development of the Christian revelation of God.”