You’re shocked, I know. “What do you mean, Pope Francis is not polite?” you ask. On the other hand if you agree with me it may mean you also misunderstand. What do I mean by saying, “Pope Francis is not polite”? Pope Francis does not act or speak with regard to social conventions or human respect but instead puts in first place his unique role of teaching and speaking for God as a prophet for the world. Pope Francis is not “polite” because the love of Christ and truth comes before people’s feelings.
Pope Francis is also a tease. When I was in Rome at a Wednesday audience and asked a woman from Argentina who stood closer to the Pope to present my gift of a zucchetto in exchange for the one he was wearing, he took his off and began to compare the two. “I don’t know if this is the right size,” he said. "Where did you get this? I don't this is the right size,” he said while I responded, “Holy Father, it’s the right size”, in Italian. Eventually after spending some time egging me on he put my zucchetto on briefly and then gave it back to me, a relic to bring back from Rome. My theory is that he could not pass up the chance to tease a priest, with some help from the unsuspecting woman from his home country. In the end, everyone went away happy, but most of all pleased with Pope Francis. One of the most compelling things about him is his sense of comfort with himself and with others, a real sign of the presence of God in his life and the source of his mission as supreme pontiff.
All teasing aside, however, the mission of Pope Francis is a very serious one for as pastor of the world he is responsible for the salvation of souls. As the most visible presence on the internet and perhaps the most talked about person this year he certainly has the attention of the world. One of the reasons for this is that he isn’t concerned about being polite: he doesn’t consider the potential reactions or feelings of others a reason to use less pointed words in his preaching and teaching. For this reason he has faced some strongly negative reactions on the part of some traditionalists. We can suppose that some liberals or progressives may be also unhappy as they become aware that Pope Francis is not going to change moral teachings or the deposit of faith. Those who believe such can change do not understand the Faith. We certainly must pray that Pope Francis will be able to help them as well.
What has changed is style, as with every change in Church leadership. Pope Francis’ style is more accessible, less studied or academic, more spontaneous. This has weaknesses as well as strengths. We see the strength of Pope Francis’ approach in the great crowds of pilgrims who overflow Piazza San Pietro on Wednesdays for the general audience and on Sundays for the Angelus prayer and message. Pope Francis’ almost daily teachings from Casa Santa Marta in his celebration of Mass result in “mass” Tweets and internet buzz which spreads his teaching beyond the faithful around the world to the curious, the unbelievers and the skeptics. The Pope’s very public dialogs with atheists and others outside the Church set an example for apologetics and evangelization.
Above all else, it is Divine Providence which sends us Pope Francis at this moment. It is not possible for any pope to be anyone’s “perfect” pope because it is not possible for such a person ever to exist. Not even Jesus Christ Himself, perfect God and perfect Man, was able to please all His hearers and for this reason was put to death on the Cross. The pope is an imperfect human instrument in the hands of the perfect God. Let us pray for him that he will continue to call others and enable others to open their minds and hearts to the one true God who has perfectly revealed Himself in Jesus Christ and continues to do so through the Church which Pope Francis leads.
(Follow Father Cusick on Facebook at Reverendo Padre-Kevin Michael Cusick and on Twitter @MCITLFrAphorism.)
Meeting Christ in the Liturgy for the Second Sunday of Advent
“Repent” (Matthew 3, 1ff)
“The first work of the grace of the Holy Spirit isconversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: ‘Repent, for the kingdom of heaven is at hand.’ Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. ‘Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.” (CCC 1989)
Vatican City, (Zenit.org) |
The following is a brief synopsis of Evangelii Gaudium, the first Apostolic Exhortation written by Pope Francis.
* * *
The joy of the Gospel fills the hearts and lives of all who encounter
Jesus. Thus begins the Apostolic Exhortation Evangelii Gaudium, by
which Pope Francis develops the theme of the proclamation of the Gospel
in the contemporary world, drawn from, among other sources, the
contribution of the work of the Synod held in the Vatican, from 7 to 28
October 2012, on the theme The new evangelization for the transmission
of the faith. I wish to encourage the Christian faithful to embark upon a
new chapter of evangelization marked by this joy, while pointing out
new paths for the Churchs journey in years to come (1). It is a
heartfelt appeal to all baptized persons to bring Christs love to
others, permanently in a state of mission (25), conquering the great
danger in todays world, that of an individualist desolation and anguish
(2).
The Pope invites the reader to recover the original freshness of the
Gospel, finding new avenues and new paths of creativity, without
enclosing Jesus in dull categories (11). There is a need for a pastoral
and missionary conversion, which cannot leave things as they presently
are (25) and a renewal of ecclesiastical structures to enable them to
become more mission-oriented (27). The Pontiff also considers a
conversion of the papacy to help make this ministry more faithful to the
meaning which Jesus Christ wished to give it and to the present needs
of evangelization. The hope that the Episcopal Conferences might
contribute to the concrete realization of the collegial spirit, he
states, has not been fully realized (32). A sound decentralization is
necessary (16). In this renewal, the Church should not be afraid to
re-examine certain customs not directly connected to the heart of the
Gospel, even some of which have deep historical roots (43).
A sign of Gods openness is that our church doors should always be
open so that those who seek God will not find a closed door; nor should
the doors of the sacraments be closed for simply any reason. The
Eucharist is not a prize for the perfect but a powerful medicine and
nourishment for the weak. These convictions have pastoral consequences
that we are called to consider with prudence and boldness (47). He
repeats that he prefers a Church which is bruised, hurting and dirty
because it has been out on the streets, rather than a Church concerned
with being at the centre and then ends by being caught up in a web of
obsessions and procedures. If something should rightly disturb us it is
the fact that many of our brothers and sisters are living without the
friendship of Jesus Christ (49).
The Pope indicates the temptations which affect pastoral workers
(77): individualism, a crisis of identity and a cooling of fervour (78).
The greatest threat of all is the grey pragmatism of the daily life of
the Church, in which all appears to proceed normally, which in reality
faith is wearing down (83). He warns against defeatism (84), urging
Christians to be signs of hope (86), bringing about a revolution of
tenderness (88). It is necessary to seek refuge from the spirituality of
well-being detached from responsibility for our brothers and sisters
(90) and to vanquish the spiritual worldliness that consists of seeking
not the Lords glory but human glory and well-being (93). The Pope speaks
of the many who feel superior to others because they remain
intransigently faithful to a particular Catholic style from the past
whereby instead of evangelizing, one analyses and classifies others
(94). And those who have an ostentatious preoccupation for the liturgy,
for doctrine and for the Churchs prestige, but without any concern that
the Gospel have a real impact on the needs of the people (95). This is a
tremendous corruption disguised as a good God save us from a worldly
Church with superficial spiritual and pastoral trappings! (97).
He appeals to ecclesial communities not to fall prey to envy and
jealousy: How many wars take place within the people of God and in our
different communities! (98). Whom are we going to evangelize if this is
the way we act? (100). He highlights the need to promote the growth of
the responsibility of the laity, often kept away from decision-making by
an excessive clericalism (102). He adds that there is a need for still
broader opportunities for a more incisive female presence in the Church,
in particular in the various settings where important decisions are
made (103). Demands that the legitimate rights of women be respected
cannot be lightly evaded (104). The young should exercise greater
leadership (106). With regard to the scarcity of vocations in many
places, he emphasizes that seminaries cannot accept candidates on the
basis of any motivation whatsoever (107).
With regard to the theme of inculturation, he remarks that
Christianity does not have simply one cultural expression and that the
face of the Church is varied (116). We cannot demand that peoples of
every continent, in expressing their Christian faith, imitate modes of
expression which European nations developed at a particular moment of
their history (118). The Pope reiterates that underlying popular piety
is an active evangelizing power (126) and encourages the research of
theologians, reminding them however that the Church and theology exist
to evangelize and urges them not to be content with a desk-bound
theology (133).
He focuses somewhat meticulously, on the homily, since many concerns
have been expressed about this important ministry and we cannot simply
ignore them (135). The homily should be brief and avoid taking on the
semblance of a speech or a lecture (138); it should be a heart-to-heart
communication and avoid purely moralistic or doctrinaire preaching
(142). He highlights the importance of preparation: a preacher who does
not prepare is not spiritual; he is dishonest and irresponsible (145).
Preaching should always be positive in order always to offer hope and
does not leave us trapped in negativity (159). The approach to the
proclamation of the Gospel should have positive characteristics:
approachability, readiness for dialogue, patience, a warmth and welcome,
which is non-judgmental (165).
In relation to the challenges of the contemporary world, the Pope
denounces the current economic system as unjust at its root (59). Such
an economy kills because the law of the survival of the fittest
prevails. The current culture of the disposable has created something
new: the excluded are not the exploited but the outcast, the leftovers
(53). A new tyranny is thus born, invisible and often virtual, of an
autonomy of the market in which financial speculation and widespread
corruption and self-serving tax-evasion reign (56). He also denounces
attacks on religious freedom and the new persecutions directed against
Christians. In many places the problem is more that of widespread
indifference and relativism (61). The family, the Pope continues, is
experiencing a profound cultural crisis. Reiterating the indispensable
contribution of marriage to society (66), he underlines that the
individualism of our postmodern and globalized era favours a lifestyle
which distorts family bonds (67).
He re-emphasizes the profound connection between evangelization and
human advancement (178) and the right of pastors to offer opinions on
all that affects peoples lives (182). No one can demand that religion
should be relegated to the inner sanctum of personal life, without a
right to offer an opinion on events affecting society. He quotes John
Paul II, who said that the Church cannot and must not remain on the
sidelines in the fight for justice (183). For the Church, the option for
the poor is primarily a theological category rather than a sociological
one. This is why I want a Church that is poor and for the poor. They
have much to teach us (198). As long as the problems of the poor are not
radically resolved no solution will be found for this worlds problems
(202). Politics, although often denigrated, he affirms, remains a lofty
vocation and one of the highest forms of charity. I beg the Lord to
grant us more politicians who are genuinely disturbed by the lives of
the poor! (205). He adds an admonition: Any Church community, if it
believes it can forget about the poor, runs the risk of breaking down.
The Pope urges care for the weakest members of society: the homeless,
the addicted, refugees, indigenous peoples, the elderly who are
increasingly isolated and abandoned and migrants, for whom the Pope
exhorts a generous openness (210). He speaks about the victims of
trafficking and new forms of slavery: This infamous network of crime is
now well established in our cities, and many people have blood on their
hands as a result of their comfortable and silent complicity (211).
Doubly poor are those women who endure situations of exclusion,
mistreatment and violence (212). Among the vulnerable for whom the
Church wishes to care with particular love and concern are unborn
children, the most defenceless and innocent among us. Nowadays efforts
are made to deny them their human dignity (213). The Church cannot be
expected to change her position on this question it is not progressive
to try to resolve problems by eliminating a human life (214). The Pope
makes an appeal for respect for all creation: we are called to watch
over and protect the fragile world in which we live (216).
With regard to the theme of peace, the Pope affirms that a prophetic
voice must be raised against attempts at false reconciliation to silence
or appease the poor, while others refuse to renounce their privileges
(218). For the construction of a society in peace, justice and
fraternity he indicates four principles (221): Time is greater than
space (222) means working slowly but surely, without being obsessed with
immediate results (223). Unity prevails over conflict (226) means a
diversified and life-giving unity (228). Realities are more important
than ideas (231) means avoiding reducing politics or faith to rhetoric
(232). The whole is greater than the part means bringing together
globalization and localization (234).
Evangelization also involves the path of dialogue, the Pope
continues, which opens the Church to collaboration with all political,
social, religious and cultural spheres (238). Ecumenism is an
indispensable path to evangelization. Mutual enrichment is important: we
can learn so much from one another! For example in the dialogue with
our Orthodox brothers and sisters, we Catholics have the opportunity to
learn more about the meaning of Episcopal collegiality and their
experience of synodality (246); dialogue and friendship with the
children of Israel are part of the life of Jesus disciples (248);
interreligious dialogue, which must be conducted clear and joyful in
ones own identity, is a necessary condition for peace in the world and
does not obscure evangelization (250-251); in our times, our
relationship with the followers of Islam has taken on great importance
(252). The Pope humbly entreats those countries of Islamic tradition to
guarantee religious freedom to Christians, also in light of the freedom
which followers of Islam enjoy in Western countries! Faced with
disconcerting episodes of violent fundamentalism he urges us to avoid
hateful generalisations, for authentic Islam and the proper reading of
the Koran are opposed to every form of violence (253). And against the
attempt to private religions in some contexts, he affirms that the
respect due to the agnostic or non-believing minority should not be
arbitrarily imposed in a way that silences the convictions of the
believing majority or ignores the wealth of religious traditions (255).
He then repeats the importance of dialogue and alliance between
believers and non-believers (257).
The final chapter is dedicated to spirit-filled evangelizers, who are
those who are fearlessly open to the working of the Holy Spirit and who
have the courage to proclaim the newness of the Gospel with boldness
(parrhesía) in every time and place, even when it meets with opposition
(259). These are evangelizers who pray and work (262), in the knowledge
that mission is at once a passion for Jesus and a passion for his people
(268): Jesus wants us to touch human misery, to touch the suffering
flesh of others (270). He explains: In our dealings with the world, we
are told to give reasons for our hope, but not as an enemy who critiques
and condemns (271). Only the person who feels happiness in seeking the
good of others, in desiring their happiness, can be a missionary (272);
if I can help at least one person to have a better life, that already
justifies the offering of my life (274). The Pope urges us not to be
discouraged before failure or scarce results, since fruitfulness is
often invisible, elusive and unquantifiable; we must know only that our
commitment is necessary (279). The exhortation concludes with a prayer
to Mary, Mother of Evangelization. There is a Marian style to the
Churchs work of evangelization. Whenever we look to Mary, we come to
believe once again in the revolutionary nature of love and tenderness
(288).
When you’re sitting down for that
wonderful feast on Thursday, here are 6 interesting Catholic Thanksgiving Facts
you can share with your family. Print them out and read them aloud over some
pumpkin (or pecan) pie!
The history books will tell you that
the first Thanksgiving was celebrated by the Protestant pilgrims of
Massachusetts in 1621. Not so. There was the Catholic Thanksgiving of 1565 in
Florida and another Catholic Thanksgiving of 1589 in Texas.
The first American Thanksgiving was actually celebrated
on September 8 (feast of the birth of the Blessed Virgin) in 1565 in St.
Augustine, Florida. The Native Americans and Spanish settlers held a feast
and the Holy Mass was offered. This was 56 years before the Puritan
pilgrims of Massachusetts.Don Pedro Menendez came ashore amid the sounding
of trumpets, artillery salutes and the firing of cannons to claim the land
for King Philip II and Spain. The ship chaplain Fr. Francisco Lopez de
Mendoza Grajales chanted the Te Deum and presented a crucifix that
Menendez ceremoniously kissed. Then the 500 soldiers, 200 sailors and 100
families and artisans, along with the Timucuan Indians celebrated the Holy
Sacrifice of the Mass in gratitude to God.
The second American Thanksgiving happened on April 30,
1598, when Spanish explorer Don Juan de Oñate requested the friars to say
a Mass of Thanksgiving, after which he formally proclaimed “La Toma”,
claiming the land north of the Rio Grande for the King of Spain. The men
feasted on duck, goose, and fish from the river. The actors among them
dressed and presented a play. All this took place twenty-three years
before the Pilgrims set sail from England on the Mayflower.
The Puritan pilgrims were violently anti-Catholic. They
left England because they thought that the Church of England was too
Catholic. These Puritans were strict Calvinists. The pilgrims
also opposed celebrating Christmas, dancing, musical instruments in
church, and even hymns as papistical.
Squanto, the beloved hero of Thanksgiving at Plymouth
Rock, was Catholic! (Here’s my full article on the Catholicism of Squanto.)
Squanto had been enslaved by the English but he was freed by Spanish
Franciscans. Squanto thus received baptism and became a Catholic. So it
was a baptized Catholic Native American who orchestrated what became known
as Thanksgiving.
So while Thanksgiving may celebrate the Calvinist Separatists
who fled England, Catholics might remember the same unjust laws that
granted the crown of martyrdom to Thomas More, John Fisher, Edmund
Campion, et al. are the same injustices that led the Pilgrims to Plymouth.
And let everyone remember that “Thanksgiving” in Greek
is Eucharistia. Thus, the Body and Blood of Christ is the true
“Thanksgiving Meal”.
And don’t forget to raise your wine
glass and recite the wonderful limerick of Hilaire Belloc:
“Wherever
the Catholic sun doth shine, There’s always laughter and good red wine. At least I’ve always found it so. Benedicamus Domino!”
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A priest
on the staff of a U. S. seminary went on record recently telling young
seminarians that the adjective “extraordinary” in reference to the
Latin Mass should be taken to imply that it should be offered only “occasionally” or “ rarely” or “ only
every so often"; or at least less regularly than the ordinary form Mass, which, as we all know, means that the Mass it describes is well, the more "ordinary" of the two, right?
One could surmise easily that this was
delivered in reaction to what for some is an unwanted spike of interest
in the classic liturgy — as well as various other aspects of the
Church’s life before the rupture predicated falsely upon the documents
of Vatican II — among young men seeking the priesthood.
That
those who are dismissive of Catholic life before the 1960s are in a
retreat and reaction mode bodes well for the life and health of the
Church, because it means that even those with their heads habitually
thrust deep in the sand of denial are beginning to wake up to the deep
influence of the John Paul II- Benedict XVI papal orthodoxy juggernaut.
That orthodoxy has been planting deep roots in the faith and life of Catholics for over two generations.
As an example of the irrationality of the prejudice that denies any
value to classic Catholic life, validated by the saints from the
beginning of the Church’s organic life of faith which grew into the
Gregorian liturgy, this irrational speech will fall on deaf ears. The
responsible, sensible, and wise voice of Benedict XVI still reverberates
clear and strong in the Church for the men who understand his efforts
to promote peace in the Body of Christ through promulgation of Summorum Pontificum.
Those who, contrary to the responsibility and trust the Church places
in them and their roles of leadership, continue a tendentious
invective against either liturgy of the Church, ordinary or
extraordinary, are violating both the spirit and letter of Summorum Pontificum
which Pope Francis has already stated was a prudent measure for the
benefit of the Church. Pretending that eradicating the Extraordinary
Form Mass plays any part in the agenda of Pope Francis is deeply
dishonest.
Let’s apply the rationale of the priest who spoke
out against an enthusiastic promotion and celebration of the
Extraordinary Form of the Roman Rite by applying his “ logic” to another
area of Catholic life.
Many of us know that the Church has
sought to rein in a tendency to “ clericalize” the laity by calling for
the use of the term “ extraordinary” in reference to the use of lay
people in administering Holy Communion, particularly at Mass and in
other ordinary instances of Catholic sacramental life. As many of us
also know, this measure was taken in response to abuses of the role of
the laity in the distribution of the Eucharist, which in many places
continues apace. This abuse has been abetted by the obvious error of
priests sitting in the sanctuary or in the rectory while lay people
supplant their proper role as ordinary ministers of Holy Communion,
along with deacons and instituted seminarians.
The hypocrisy is
obvious: When it comes to abusing the term “ extraordinary” if it
promotes an alien agenda or because clerics are lacking the
constitutional fortitude to risk disappointing uneducated laity by
making a needed correction, then it goes unremarked. If, however, it is
the less favored Latin Mass that is involved, then the default mode can
fall anywhere between inaction and continued advancement of the deeply
destructive rupture agenda. Neither choice is acceptable.
Catholics can find the Ordinary Form Mass easily as it remains
abundantly available. Promotion of the antique liturgy is a matter of
pastoral care for every priest whether or not he chooses to celebrate
it himself. The point of Summorum Pontificum
is that both forms of the Mass should be as freely available as
resources and effort allow. Common sense dictates that any priest who
offers either Mass should know how to do so. Stating this truth only in
regard to the Extraordinary Form is petty and can be interpreted as
prejudicial.
Benedict XVI’s papacy is a triumphant seal upon
his lifetime of work in aiding the Church at large in advancing the
arduous cause of a sane and reasonable application of the pastoral
documents of Vatican II. Benedict knows young people well, given his
long work as a professor. He knows well that you get no traction by
insisting that the Church began with Vatican II because young people are
too intelligent to fall for such a ruse. Those with a rigid agenda
which insists that the light of day fall only upon their personally
preferred sliver of 2,000 years of organic Catholic faith and life make
themselves only more ridiculous through their ossified denial and
repetitive prevarications.
(Follow Fr. Cusick on Twitter @MCITL or on Facebook at Reverendo Padre Kevin-Michael Cusick.)
Traditional Mass to be offered for pilgrims daily, to include at Saint Peter's Basilica at the altar of Innocent XI.
Contact Father Cusick at padreDOTcusickATgmailDOTcom or call Jim Adair at TheCatholicTour.com (1-877-627-4268, or e-mail him: jimadair@thecatholictour for more info). Nota bene: Departure only from New York (JFK).
Events include the canonizations of Popes John Paul II and John XXIII. Below are the details of the tour, along with contact information. (Please note that, in the itinerary, B stands for breakfast and D stands for dinner.)
Tour dates: April 21 to April 28, 2014. Departure airport: New York (JFK); price $3,459 (see asterisked notes below);land only: $2,380; single supplement: $720.
Day 1 Monday: Depart USA. Enjoy an overnight flight to Rome. Meals served aboard the aircraft.
Day 2 Tuesday: Rome — upon arrival at the Rome airport, the group will be transferred by deluxe motorcoach to the hotel. Enjoy a panoramic sightseeing tour of Rome from your motorcoach, including important sights like the Piazza Venezia, Circus Maximus, Forum, Arch of Constantine, and Colosseum. Enjoy dinner at the hotel your first night in the “Eternal City.” (D)
Day 3 Wednesday: Rome ( papal audience) — after breakfast, enjoy the papal audience followed by a visit of the Vatican Museums and the Sistine Chapel, Michelangelo’s masterpiece. Later, visit St. Peter’s Basilica. The afternoon is at your leisure, with dinner and overnight in Rome. (B, D)
Day 4 Thursday: Rome ( optional: Monte Cassino) — free day in Rome. Or take part in an optional (@$ 70.00 per person, minimum 25) excursion to the monastery founded by St. Benedict in the fifth century. Monte Cassino sits on an impressive hill overlooking the town of Cassino. Return to Rome for dinner on your own and overnight. ( B)
Day 5 Friday: Rome — in the morning, go to Mass at St. Peter’s Basilica. In the afternoon, visit the three other major basilicas of Rome: St. Paul’s Outside the Walls, St. John Lateran, and St. Mary Major. Dinner and overnight in Rome. ( B, D)
Day 6 Saturday: Rome ( Optional Assisi) — free day in Rome. Or join an optional (@$ 80.00 per person, minimum 25) excursion to Assisi. Depart in the early morning for Assisi, the town of St. Francis. A tour will include visits to the John Paul II- John XXIII Basilica of St. Francis (view the exquisite artwork of Giotto), the Convent of St. Clare, and the Basilica of St. Mary of the Angels with the Portiuncula chapel. Afternoon free to explore Assisi. Dinner is on your own. Overnight in Rome. (B)
Day 7 Sunday: Rome (canonization ceremony) — the group will attend Pope Francis’ canonization of John Paul II and John XXIII at St. Peter’s Basilica. The balance of the day is at leisure. Dinner and overnight in Rome.(B, D)
Day 8 Monday: Rome to USA — after breakfast, depart from Rome airport for the U.S.A.(B)
Included Highlights: * Airfare: roundtrip from JFK airport *Accommodations: eight days and six nights at a four- star hotel * Meals: six breakfasts and four dinners * Sightseeing: As indicated in the itinerary * Also included: daily Mass, airport-hotel group transfers, hotel tips and taxes, baggage handling at hotel (one piece per person), touring by private air- conditioned motorcoach, services of a professional tour escort. * Price is per person, based on double occupancy. Tour does not include travel insurance. Travel insurance available upon request. There are a limited number of single rooms available. See single supplement above. Land-only price (see above): no airfare or airport-hotel transfers.
For further information, call The Catholic Tour, 1- 877-627-4268, or send an e-mail: jimadair@thecatholictour. com; CST # 211307450; The Catholic Tour, Central Holidays Religious Division, Cleveland.
Catholic Priests Remain on Furlough Due to Government Shutdown
Catholic military personnel facing 2nd Sunday without Mass
WASHINGTON, D.C.—With no end in sight to the federal government shutdown, dozens of Catholic priests under contract with the United States military remain on furlough, denied access to the bases and military populations they serve. Mr. John Schlageter, General Counsel of the Archdiocese for the Military Services (AMS), said that if the shutdown continues through the weekend, as now seems likely, those furloughed priests will not be able to celebrate Sunday Mass. Additionally, unless the issue is resolved, Confessions, Baptisms and any other sacraments celebrated by furloughed priests will be denied for the second week in a row. As many as 50 U.S. military installations around the world are affected.
Mr. Schlageter said:
“This means those Catholics in uniform served by a furloughed contract priest will again be unable to attend Mass in the base chapel this coming Sunday and every Sunday for as long as the government is shut down or until another resolution is found. This sad state of affairs is contrary to our nation’s most basic principles. Military personnel enjoy, like all Americans, the First Amendment guarantee of the ‘Free Exercise’ of their particular religious faith. That right continues to be denied for Catholics.”
Active-duty Catholic Chaplains, who were never affected by the Oct. 1 shutdown, are still providing their pastoral services as usual. Other priests who serve the military in a civilian capacity as “General Schedule” (GS) employees of the Department of Defense were brought back to work this week after Defense Secretary Chuck Hagel ordered a recall of all DoD personnel. Furloughed contract priests, however, remain in limbo. Under an 1870 law, the Anti-Deficiency Act, they are prohibited from providing contractual services in the event of a government shutdown.
Legislation meant to address this legal stumbling block and restore those contract priests to pastoral service is now winding its way through Congress. Last night, the U.S. Senate passed by unanimous consent an amended version of House Concurrent Resolution 58. The resolution, introduced by Congressman Doug Collins (R-Ga.) and passed 400-1 by the House on Saturday, calls for continued performance of religious services on military installations during the shutdown. The amended resolution has been sent back to the House for further consideration and possible final passage. The congressional action follows publication of an op-ed by Mr. Schlageter bringing public attention to the shutdown’s impact on the Catholic military population. Pending final action, the contract priests remain on furlough.
His Excellency, the Most Reverend Timothy P. Broglio, J.C.D., Archbishop for the Military Services, called on the nation’s leaders for immediate action to resolve the impasse.
Archbishop Broglio said:
"It seems beyond the pale of belief that elected officials are taking so long to resolve this denial of constitutional rights to the men and women in uniform. It is not a controversial issue, but merely a lacuna in an old law that could be fixed to respond to current situations. I continue to hope for the good will of those in Congress and the Administration."
Vatican City, 11 October 2013 (VIS) – This morning, a press conference was held in the Holy See Press Office to present the key event of the Year of Faith, the Marian Day, which is scheduled to take place in Rome on 12 and 13 October. The speakers at the conference were Archbishop Rino Fisichella, Bishop Jose Octavio Ruiz Arena, and Msgr. Graham Bell, respectively president, secretary and under-secretary of the Pontifical Council for Promoting the New Evangelisation.
In his address, Archbishop Fisichella, stated that at the beginning of the Year of Faith it was decided that it would be fundamental to retrace the history of our faith, and for this reason Benedict XVI placed in the foreground the figure of Mary, who represents for believers the first response of complete and total faith, in which we fully abandon ourselves to God. Therefore, on Saturday 12 October the original statue of Our Lady of Fatima will arrive in Rome, and will return to Fatima on Sunday evening. The archbishop emphasised the importance of this event, recalling that “the statue never leaves the shrine, except in the case of entirely exceptional and extraordinary events. The last time was during the Great Jubilee of the year 2000 when, on 13 May, Blessed John Paul II carried out the act of consecration to the Virgin. … The date of 13 October has been chosen as it recalls the final appearance of the Virgin to the three shepherd children in 1917”.
As is traditional in these events, on Saturday morning there will be a pilgrimage to the Tomb of Peter and in the afternoon, Pope Francis' catechesis. In the afternoon St. Peter's Square will open to pilgrims at 2.30 p.m. At 3 p.m. there will be a moment of reflection, and at 4 p.m. the procession of the Virgin around the square will begin. In accordance with tradition, pilgrims are asked to wave with white handkerchiefs as the statue of the Virgin of Fatima passes. At 5 p.m. the Holy Father will greet the statue of the Virgin in front of the Basilica. Following a moment of prayer in St. Peter's Square, the statue will be transported to the Santuario del Divino Amore, where an all-night prayer vigil will take place. On Sunday morning, the Virgin will return to the Vatican where the procession across St. Peter's Square will be repeated at 9.30 a.m., followed by Holy Mass celebrated by Pope Francis. Finally, the Pope will carry out the act of consecration to the Virgin and will pray the Angelus with the pilgrims present.
It is expected that over 150,000 pilgrims from all over the world will participate, with international representations from 48 countries.
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