Reuters
Pope Francis attends a consistory at the Vatican
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Pope Francis (R) attends a consistory at the Vatican September 30, 2013. REUTERS/Osservatore Romano
By Philip Pullella
VATICAN CITY (Reuters) - Eight cardinals will begin closed-door meetings with Pope Francis on Tuesday to help him reform the Vatican's troubled administration and map out possible changes in the worldwide Church.
Francis, who has brought a new style of openness, simplicity and a conciliatory tone to the papacy, wants to consult more with Church officials around the world before making decisions affecting the life of the 1.2-billion-member Church.
Some of the topics expected to be discussed are how to give women a greater role in the Church short of the priesthood, financial reform, the position of divorced Catholics, and the continued fallout from the worldwide sexual abuse crisis.
Francis announced the papal advisory board of cardinals, revolutionary for a Church steeped in hierarchical tradition, a month after his election as the first non-European pope in 1,300 years and the first from Latin America.
His decision to take advise from the cardinals from Italy, Chile, India, Germany, Democratic Republic of Congo, the United States, Australia and Honduras, is a clear sign that he intends to take seriously calls from within the Church for de-centralization in a traditionally top-heavy institution.
Each cardinal polled their faithful and bishops about what should be discussed at the meetings, which will be closed to even top officials from the Vatican's Secretariat of State, which is itself a target of reform.
The group's chairman, Cardinal Oscar Rodriguez Maradiaga of Tegucigalpa, Honduras, told a Canadian Catholic television network he had 80 pages of suggestions from Latin America alone.
The other cardinals on the advisory board are Giuseppe Bertello of Italy, Francisco Javier Errazuriz Ossa of Santiago, Chile, Oswald Gracias of Mumbai, India, Reinhard Marx of Munich, Laurent Monsengwo Pasinya of Kinshasa, Sean Patrick O'Malley of Boston and George Pell of Sydney.
CONSTITUTIONAL REFORM
The group's main task is to suggest changes to a constitution by the late Pope John Paul II called "Pastor Bonus," which gave the various departments that run the Church their current structure in 1988.
The Curia, as it is known, has been riven by scandals over the years and bishops around the world have deemed it heavy-handed, autocratic, condescending and overly bureaucratic.
Maradiaga said the constitution governing the structure of the Curia would have to be re-written rather than modified.
Former Pope Benedict, who resigned in February, left a secret report for Francis on the problems of the Curia, which were exposed when sensitive documents were stolen from Benedict's desk by his butler and leaked to the media.
There have been suggestions that some Vatican departments be merged and others closed in order to make the Curia more efficient and to prevent corruption.
Vatican spokesman Father Federico Lombardi told reporters on Monday about 80 documents had been prepared for discussion.
"No-one should expect the Curia or the governance of the Church to be reformed in three days," he said, adding Francis had decided to make the council a permanent fixture with an open-ended mandate.
After three days of meetings, the eight cardinals will accompany Francis to the central Italian hill town of Assisi on Friday. Francis took his name from the saint who is revered around the world as a symbol of austerity, simplicity, concern for the poor and a love of the environment.
(Reporting By Philip Pullella; Editing by Janet Lawrence)
* Religion & Beliefs
* Society & Culture
9/17/13
First Friday Devotion to Sacred Heart
By Father Edward McNamara, LC
ROME, September 17, 2013 (Zenit.org) - Answered by Legionary of Christ Father Edward McNamara, professor of liturgy and dean of theology at the Regina Apostolorum university.
Q: My Christians have the devotion to the Sacred Heart of Jesus which is observed on the first Fridays of the month for nine months. Because of another pastoral commitment, when I am not available to offer Mass for them on one of the first Fridays, can I authorize a change of the first Friday to the second Friday of the month? -- D.M., Nairobi, Kenya
A: This question relates to the promise of the Sacred Heart to St. Margaret Mary Alacoque (1647-1690). Among other promises he stated:
"I promise you, in the excessive mercy of my Heart, that my all-powerful love will grant to all those who communicate on the First Friday of nine consecutive months, the grace of final penitence; they shall not die in my disgrace, nor without receiving their sacraments, my Divine Heart shall be their safe refuge in this last moment."
While the devotion to the Sacred Heart gained great popularity after the apparitions to St. Margaret Mary, it does not depend on these visions. In some form or other it is rooted in Christianity itself as a particular way of approaching Christ. As St. Augustine says, it is reaching Christ God through Christ the man.
Devotion to the Sacred Heart was already implied in many masters of the spiritual life. Blessed Henry Suso, a Dominican religious inspired by St. Augustine, said, "If you desire to attain knowledge of the divinity, it is necessary to ascend gradually through the humanity and the Passion of this humanity as the easiest path."
The devotion was inculcated over the centuries by the meditations on Christ's wounds and especially the wound to his heart. These reflections were aided by biblical texts such as John 19:34 and Isaiah 53:5. Especially influential was Song of Songs 4:9: "You have ravished my heart, my sister, my spouse, you have ravished my heart." Many writers such as Origen, St. Ambrose and St John Chrysostom applied this text to the Passion. This tradition was later strengthened by the Latin Vulgate version of the Bible which translated the text as "wounded" (vulnerasti) rather than ravished.
During the Middle Ages these initial reflections were deepened and broadened with new ideas, especially with more personal and tender elements. Among the writers who influenced this development were St. Bede the Venerable, Haimo of Auxerre, and John of Fécamp, a Benedictine. Their meditations on the Passion inspired numerous imitations. The figure of St. Bernard of Clairvaux dominates his epoch, and his meditations on the Song of Songs gave new impulse to this devotion. His devotion directly influenced many others such as his friend Aelred of Rievaulx and Ekbert of Schönau whose "Stimulus Dilectionis" was incorporated by St. Bonaventure in Nos. 18-31 of his work "Lignum Vitae."
These works also influenced popular piety and devotions as well as the liturgy with many hymns and feasts related to themes of the Passion, such as the feast of the "Transfixation" of Christ's heart. For example, we offer a rough translation of the 12th-century hymn "Summi Regis Cor Aveto," composed at the Premonstratensian Abbey of Seinfield near Cologne.
"Let me sing to you, Heart of my God, and present you a cheerful and cordial greeting. My heart desires to joyfully embrace you. Let me speak to you. What love is it that has forced you? What pain has penetrated you, so that you empty yourself so fully, and, lover, you surrender yourself to us, and thus not even death can overpower us?"
In the following centuries other saints influenced the spread of this devotion, such as Matilda and Gertrude the Great, and the Carthusians of St. Barbara of Cologne. Among the disciples of the doctrine propagated by this monastery were the early Jesuits St. Peter Canisius and Peter Fabro. This devotion to the Sacred Heart promoted by the early Jesuits prepared the terrain which years later led fellow Jesuit St. Claude de la Colombiere to understand and accept the visions of his penitent, St. Margaret Mary. It also explains in part the strong impulse and support that this order would give to this devotion in the centuries to come.
With respect to the precise question, I believe there are two possible solutions to this difficulty regarding the impossibility of fulfilling the First Fridays.
First of all, since the promise is united to receiving Communion, and not necessarily to attending Mass, a Communion service could be arranged on the Friday when Mass is impossible. This would appear the safest solution.
Second, a few authors point out that the object of this devotion is to inflame our hearts with an ardent love for Jesus and make reparation for the offenses committed against him, above all in the Blessed Sacrament. Since this can be done on a daily basis, these authors suggest that the pious practices tied to the First Fridays are not confined to this particular day. Therefore if someone is legitimately prevented from carrying out the practices on a Friday, he may offer the devotions in the same spirit on any other day.
This is a legitimate, but far from universal, opinion based on God's infinite mercy and knowledge. Most authors make no mention of exceptions, as the grace is tied to a specific promise made in a private revelation. It is clear, however, that someone who carries out these practices with the proper intention will be duly assisted by divine grace.
There does not appear to be any Church law on the subject. In general, except in granting indulgences, the Church refrains from legislating on matters related to private revelations, even if they are officially approved and recommended as this devotion certainly is.
* * *
9/10/13
Bringing Pets into Church
By Father
Edward McNamara, LC
ROME,
September 10, 2013 (Zenit.org) - Answered by
Legionary of Christ Father Edward McNamara, professor of liturgy and dean of
theology at the Regina Apostolorum university.
Q: I have
sought some clarification on a point, that is, about bringing a dog into the
church during Mass. -- T.K., Maharashtra state, India
A: A
search in several languages has failed to produce much in the way of Church
norms on this point.
Even
civil legislation varies widely. An Italian law, for example, allows dogs on
leash into most public spaces except where food is prepared. Guide or service
dogs for the blind are allowed even into these. In other countries entrance to
public spaces is more or less restricted, or the decision is left to the owners
of the premises.
Local
culture and attitudes toward animals is also an important factor. Some
societies have a very positive attitude towards the presence of pets, while
others are less welcoming. It does not appear that any universal norm can be
established.
This
would also hold true, more or less, for churches. From what I have been able to
glean from various sources, it would appear that in most cases the final
decision would fall upon the priest, who should decide in accordance with
general principles and local situations.
In most
cases, however, the response of priests would be to discourage the faithful
from bringing their pets to church, except for the case of service animals.
Indeed,
this feeling would be shared by the majority of the faithful. Most people would
consider it inappropriate to bring their own pets to church and would be
uncomfortable in a situation where those of others were present.
Among the
reasons for this reluctance are the following:
-- Most
members of the faithful come to church to worship God with their full
attention. If they want to be entertained, then they go to a concert or a play.
If they desire to enjoy a pet's company, then they go to the park. Likewise
they probably leave their pets alone at home on many other occasions such as
when they go to work, the theater, or attend a formal social event. Therefore,
there is even more reason not to bring them along to church where they could be
a source of distraction to themselves or others.
-- The
pets do not benefit from the celebration, and indeed the close-packed
environment might even be a source of stress for the animals themselves.
The
exception is, of course, the annual blessings of animals that are carried out
on the feasts of certain saints such as Francis of Assisi. On these occasions,
however, the entire celebration or the blessing ceremony is usually held
outdoors and not inside the church building.
-- Even
the best-trained and cleanest pets can still cause allergic or phobic reactions
for no small number of people young and old. Most Christians would wish to
avoid being an agent, even involuntarily, of such difficulties for fellow
worshippers.
These are
just some reasons why both priests and faithful would be generally unfavorable
toward bringing dogs and other animals into church. There may be some
exceptions and more or less tolerance in some places, but I believe this is the
overall view.
This fact
does not mean that the Church has a negative view of animals and does not
appreciate them as part of God's creation. As the Catechism says:
"2415
The seventh commandment enjoins respect for the integrity of creation. Animals,
like plants and inanimate beings, are by nature destined for the common good of
past, present, and future humanity. Use of the mineral, vegetable, and animal
resources of the universe cannot be divorced from respect for moral
imperatives. Man's dominion over inanimate and other living beings granted by
the Creator is not absolute; it is limited by concern for the quality of life
of his neighbor, including generations to come; it requires a religious respect
for the integrity of creation.
"2416.
Animals are God's creatures. He surrounds them with his providential care. By
their mere existence they bless him and give him glory. Thus men owe them
kindness. We should recall the gentleness with which saints like St. Francis of
Assisi or St. Philip Neri treated animals.
"2417.
God entrusted animals to the stewardship of those whom he created in his own
image. Hence it is legitimate to use animals for food and clothing. They may be
domesticated to help man in his work and leisure. Medical and scientific
experimentation on animals is a morally acceptable practice if it remains
within reasonable limits and contributes to caring for or saving human lives.
"2418.
It is contrary to human dignity to cause animals to suffer or die needlessly.
It is likewise unworthy to spend money on them that should as a priority go to
the relief of human misery. One can love animals; one should not direct to them
the affection due only to persons."
Not
having animals in church means simply that the context of worship is not the
usual or proper place for showing such respect and kindness toward them.
10/20/12
Stupid.....But funny...
Things to make you stop and think
1. Only in America......can a pizza get to your house faster than an ambulance.
2. Only in America......are there handicap parking places in front of a skating rink.
3. Only in America......do drugstores make the sick walk all the way to the back of the store to get their prescriptions while healthy people can buy cigarettes at the front.
4. Only in America......do people order double cheeseburgers, large fries, and a diet coke.
5. Only in America......do banks leave both doors open and then chain the pens to the counters.
6. Only in America......do we leave cars worth thousands of dollars in the driveway and put our useless junk in the garage.
7. Only in America......do we use answering machines to screen calls and then have call waiting so we won't miss a call from someone we didn't want to talk to in the first place.
8. Only in America......do we buy hot dogs in packages of ten and buns in packages of eight.
9. Only in America......do we use the word 'politics' to describe the process so well: 'Poli' in Latin meaning 'many' and 'tics' meaning 'bloodsucking creatures'.
10. Only in America......do they have drive-up ATM machines with Braille lettering.
1. Only in America......can a pizza get to your house faster than an ambulance.
2. Only in America......are there handicap parking places in front of a skating rink.
3. Only in America......do drugstores make the sick walk all the way to the back of the store to get their prescriptions while healthy people can buy cigarettes at the front.
4. Only in America......do people order double cheeseburgers, large fries, and a diet coke.
5. Only in America......do banks leave both doors open and then chain the pens to the counters.
6. Only in America......do we leave cars worth thousands of dollars in the driveway and put our useless junk in the garage.
7. Only in America......do we use answering machines to screen calls and then have call waiting so we won't miss a call from someone we didn't want to talk to in the first place.
8. Only in America......do we buy hot dogs in packages of ten and buns in packages of eight.
9. Only in America......do we use the word 'politics' to describe the process so well: 'Poli' in Latin meaning 'many' and 'tics' meaning 'bloodsucking creatures'.
10. Only in America......do they have drive-up ATM machines with Braille lettering.
10/18/12
Vestments in Hot Climates And More on Ending a Homily
ROME, OCT. 16, 2012 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Q: Why do priests and religious still vest in their habit, cassocks, chasuble, albs and the like in our modern world? I am in Ghana and the weather can be so hot that you pity the priests in their cassock, alb and the chasuble during Mass. -- E.S., Accra, Ghana
A: I think our reader has hit a nerve that touches on deeper motivations than the practical or on the question of fulfillment of liturgical laws.
I think the question can be divided into two parts, one is more theoretical: Why do priests wear such vestments in our modern world? The second part deals with what changes can be made for climatic purposes.
The reason why priests wear liturgical vestments today is the same reason why they have been worn for most of the Church's history. It is true that there were no special vestments for the celebration in the first few centuries, but these developed as a natural process in which the best clothes were reserved for the liturgy and little by little developed forms exclusive to their sacred use.
Vestments help all involved to understand the role that is proper to them. They remind priest and faithful alike that he is above all a sacred minister. Although they appear to single out the priest, in fact the individual, with his quirks and qualities, disappears below the symbol of his ministerial role.
I remember reading many years ago the story of an English Catholic prisoner of war during World War II. A German military chaplain came to celebrate Mass. The English soldier commented that, once the enemy uniform was covered by the sacred vestments, the German was simply a priest representing God, the Church and nobody else.
Vestments, with their ample form and almost zero practicality, also remind us that we are in a solemn time when actions should be carried out with unhurried pace and due reverence. In other words, they slow us down and remind us to give God time to speak.
The beauty of vestments is also a way of reminding us that God deserves our best. The vestments are also a means of teaching through the use of liturgical colors and symbols.
With respect to the second part of the question I would first say that it is not necessary to go to Ghana for uncomfortable climates; a Roman summer can be muggy enough.
Also, if anything, modern technology makes it far less uncomfortable to wear liturgical dress than in former times. Even in places where air-conditioning is not available, there are options such as beautiful light fabrics for vestments that ease the discomfort.
Furthermore, in very hot climates, a priest can wear lighter clothing under his alb and could dispense with the cassock during the celebration of Mass.
In conclusion, although there are times and climes that occasionally make it uncomfortable to don full vestments, this is a small sacrifice to make in order to give Our Lord the best we can offer in our acts of worship.
This is why the Church asks that liturgical norms be respected in all places. Many priests offer excellent example, not only of obedience to the law, but above all of a sense of the importance of their sacred ministry.
* * *
Follow-up: Ending a Homily
In the wake of our <A HREF="http://www.zenit.org/article-35635?l=english">Oct. 2</A> article on ending the homily several readers reminded me of an official reply on this matter from 1973 which I should have mentioned.
A reader from Congo wrote: "In the Notitiae 9 (1973), 178, there was this question: Is it opportune before or after the homily to invite the faithful to sign themselves with the sign of the cross, to greet them, e.g., saying, 'Praised be Jesus Christ,' etc.? The Congregation for the Divine Worship replied in these terms: This depends on legitimate local uses, but generally speaking it is not opportune to observe these customs, since they were introduced into the homily from preaching outside of Mass. The homily is part of the liturgy; the faithful have already made the sign of the cross at the beginning of Mass, and they have been greeted. It is preferable, therefore, that these things not be repeated before or after the homily."
I don't think it changes substantially what I said in the original article, although it strengthens the point that such greetings are preferably avoided. I would note that the official reply still defers to local custom.
For the sake of precision, I would comment that the historical argument offered in the reply -- that such phrases entered into the homily from preaching outside of Mass -- is true insofar as we are dealing with a time from the late Middle Ages onward. This is when most preaching was done outside of Mass and such standard formulas were useful.
It would not apply to the examples of concluding Trinitarian evocations offered in the original article; these examples were drawn from patristic and early medieval sources. These homilies were generally preached during Mass, and the Trinitarian invocation was not just a stock formula but a profession of faith.
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