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324Volume 2, No. 189

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  • jlupia2
    Sep 1 10:27 PM

      Volume 2, Issue 189
      MONDAY 2 September 2002

      * * *


      * * *

      • Papal Address at Castel Gandolfo
      • Pope Prays for Peace as He Recalls World War II
      • Medical Reports on Pope Clarified by Vatican Sources
      • Holy Spirit and the Gift of Fear of the Lord
      • Holy Spirit in Eastern and Western Traditions
      • Catholic Congress Aims to Promote Evangelization of Blacks
      • Sant'Egidio Leader Hopeful as Meeting Opens in Sicily
      • Sect, Expecting End of World, Raises Suicide Fears

      * * *

      Papal Address at Castel Gandolfo

      Live "Ordinary Things Extraordinarily," John Paul II Says

      CASTEL GANDOLFO, Italy, SEPT. 1, 2002 (Zenit.org).- Here is a
      translation of the address John Paul II gave today before leading
      pilgrims in reciting the midday Angelus. He spoke to the crowds
      gathered at the Apostolic Palace of Castel Gandolfo.

      Dear Brothers and Sisters!

      1. In many countries, the month of September means the return
      to work and school activities, following the summer pause,
      which I hope was serene and profitable for all. Some took
      advantage of the summer to take part in endeavors of prayer,
      spiritual formation, work and service. Now is the time to share
      one's experiences with family, friends, groups, communities and
      associations, bringing enthusiasm, serenity and joy to everyday
      life. This is the way to be "salt and light" of the earth, as I
      reminded young people gathered in Toronto for the World Youth

      2. From the psychological point of view, the return to ordinary life
      is not always easy; in fact, sometimes it might entail some
      difficulties of readjustment to daily commitments. It is, however,
      in ordinary life that God calls us to acquire that maturity of
      spiritual life which consists precisely in living ordinary things

      Sanctity, in fact, is acquired by following Jesus, not by avoiding
      reality and its trials, but facing them in the light and strength of
      his Spirit. All this is most profoundly comprehended in the
      mystery of the cross, as the liturgy of this Sunday emphasizes.
      Jesus asks believers to take up their own cross every day and
      follow him (see Matthew 16:24), imitating him to the total gift of
      self to God and one's brothers.

      [The Holy Father then greeted pilgrims in French, English,
      German, Spanish, Portuguese and Italian. To the
      English-speaking, he said:]

      3. I am pleased to welcome the new students of the Pontifical
      North American College in Rome. May your study of theology
      deepen your love for Christ and make you joyful and effective
      witnesses to the Gospel. My greetings also go to the students
      from the Rome campus of the University of Dallas. Upon all the
      English-speaking pilgrims and visitors I cordially invoke the
      grace and peace of our Lord Jesus Christ.

      [The Pope concluded his address in Italian]

      4. May the Virgin Mary teach and help us to make of our life a
      humble and joyful hymn of praise to God, in whose eyes one act
      of love is more valuable than grandiose enterprises. May Mary
      sustain us in our daily effort so that, as the Apostle exhorts us
      today, we do not conform ourselves to the mentality of the world,
      but renew our mind to "be able to discern the will of God"
      (Romans 12:2).

      * * *

      Pope Prays for Peace as He Recalls World War II

      CASTEL GANDOLFO, Italy, SEPT. 1, 2002 (Zenit.org).- John Paul
      II prayed for peace as he recalled World War II when greeting
      Polish pilgrims who gathered at the summer papal residence.

      "May the memory of the sufferings of the Second World War help
      us to preserve peace," the Holy Father said in Polish after
      reciting the Angelus with pilgrims at midday today.

      The Pope recalled that the Nazi invasion of Poland -- 63 years
      ago, on Sept. 1, 1939 -- opened the way for the war.

      "Let us pray, so that the memory of so many sufferings and of all
      the people who endured them may help us to preserve the
      peace and may there never again be war," the Pontiff said.

      * * *

      Medical Reports on Pope Clarified by Vatican Sources

      VATICAN CITY, SEPT. 1, 2002 (Zenit.org).- The Vatican clarified
      reports in a Paris newspaper which claimed John Paul II's
      health improved thanks to treatment prescribed by a French

      Dr. Luc Montagnier, regarded by some as the discoverer of the
      AIDS virus, gave the Pope pills for "oxidative stress" during an
      audience in early June, according to Le Monde. But it was never
      confirmed that the Pontiff took them, sources close to the Pope
      told ZENIT and other news media.

      The pills in question are made from an extract of fermented
      Asian papayas that contains antioxidants and stimulates the
      immune system, Le Monde said.

      "The Pope trusts his personal physicians to choose the most
      appropriate treatments," the Vatican sources said.

      Le Monde's reports were published after journalists who
      accompanied the Pope on his recent trips abroad were amazed
      at his physical stamina.

      Before the trips, some French media described the Holy Father
      as paralyzed and physically weak. In fact, he has kept up his
      ordinary work schedule.

      * * *

      Holy Spirit and the Gift of Fear of the Lord

      Gerhard Müller, Munich

      VATICAN CITY, SEPT. 1, 2002 (Zenit.org).- Here is another of the
      reflections presented during the June videoconference of
      theologians entitled "Pneumatology from the Second Vatican
      Council to Our Times." It was 11th such videoconference
      sponsored by the Congregation for the Clergy.

      The Gift of Fear of the Lord
      Professor Gerhard-Ludwig Müller, Munich, Germany

      "Timor Domini -- initium sapientiae" (Psalm 110[111]:10)

      These words from the Bible tell us that fearing the Lord and
      recognizing his sovereignty and omnipotence are for mankind
      the beginning of self-knowledge. Mankind must learn to correctly
      judge itself with regards to God. If mankind meditates well about
      its contingency and caducity, then mankind will be protected from
      haughtiness, which always precedes defeat.

      The anxiety and fear that affect man when he reflects on his
      futility from the beginning until the end of his existence are
      transformed into fear and respect for the Lord, filled with wonder
      and admiration. Nothing can frighten you, says St. Teresa of
      Avila, because he who follows God, possesses everything.
      Because God's love is present in Jesus Christ, and neither
      death nor evil will any longer be capable of damaging mankind
      (see Romans 8:39).

      When facing God, his creator and [redeemer], man loses all
      servile fear and dread ("timor servilis") and achieves the joyful
      knowledge of God's sovereignty ("timor Dei filialis"), which is an
      ocean of love (John of Damascus).

      It is the very Spirit that has filled our hearts and that makes us
      say to God "Abba! Father!" (see Galatians 4:4-6; Romans 8:15)
      and that also includes the fear of God in the seven gifts of the
      Spirit (see Isaiah 11:2).

      Fearing the Lord allows one to preserve a correct relation
      between the detachment and the closeness of the creatures to
      God. God is neither omnipotence without love, nor the cause of
      fear and terror, nor love that wishes to annul the difference
      between the Creator and the creatures. Only this way can man
      be saved from the experience of total futility facing an arbitrary
      God, and, at the same time, also from wanting to centralize
      God's attention on his own selfish intents and ends.

      With the spiritual gift of the fear of the Lord in his heart, the
      disciple understands the words spoken by Jesus during the
      washing of the feet in the hall at the Cenacle: "You hail me as the
      Master and the Lord; and you are right, it is what I am" (John
      13:14). And he begins to understand God's love, "who so loved
      the world, that he gave up his only-begotten Son, so that those
      who believe in him may not perish, but have eternal life" (John
      3:16). Therefore we are no longer dependent or slaves to guilt,
      but friends of Christ and the heirs to eternal life.

      * * *

      Holy Spirit in Eastern and Western Traditions

      Monsignor Bruno Forte, President of the School of Theology of
      Southern Italy

      VATICAN CITY, SEPT. 1, 2002 (Zenit.org).- This reflection was
      one of those presented during the June videoconference of
      theologians entitled "Pneumatology from the Second Vatican
      Council to Our Times." The Vatican Congregation for the Clergy
      sponsored the videoconference.

      The Theology of the Spirit in the Eastern and Western Traditions
      Monsignor Bruno Forte, Rome

      The New Testament introduces the Spirit as the One who
      "opens" to the Divine because it enables the painful acceptance
      of the cross by which God comes to share the fate of those with
      no God (see John 19:30), and as the One who "unifies" what
      was separated and divided, because in the paschal hour it
      conjoins the Father to the Son and, in the Son, to the sinners
      reconciled in the blood of the crucifix (see Romans 1:4;
      Ephesians 2:13).

      [By] this twofold action of the Consoler are inspired the
      reflections on the Holy Spirit which characterize the Eastern and
      Western traditions of faith.

      Western theology emphasizes the binding role of the Spirit in
      unifying the Father to the Son. By distancing [itself] from the
      concern of testifying to the mysterious unity of the Christian God
      when faced with the appeal of the Greek idea of "One," Western
      tradition scans the economy of the Revelation to find the
      immanent profundity of the act of peace and reconciliation of the
      Paraclete in the event of the resuscitation from the crucifix and in
      its effusion on all human flesh in order to reconcile all sinners to

      The Holy Spirit is reaped in the divine profundity as the love
      donated by the Lover and received by the Beloved One, as by the
      Father because received by the Son, as by the Son because
      donated by the Father, and is one with them because it is the
      love donated and received in the unity of eternal love: "The Spirit
      is therefore the ineffable communion of Father and Son."

      "Vinculum caritatis aeternae," bond of eternal love, the Spirit at
      the same time unites the Lover and the Beloved One and
      distinguishes itself in its personal peculiarity: "Be he in fact the
      unity of one to the other, or their sanctity, or their love, be it their
      unity because it is their love and be it their love because it is their
      sanctity, it is clear that one in whom the two are united is not one
      of the two and the generated One is loved by the generating One
      and loves the One who generated him."

      It is in this light that the idea of the procession of the Spirit from
      the Father and from the Son ("filioque") emerges; it is the
      emanation of the Spirit from the eternal dialogue of their love,
      from their confrontation, that is the reciprocity of donation, gratuity
      and gratitude, reciprocal giving and receiving.

      Eastern theology, on the other hand, emphasizes the action of
      the Spirit in opening the relationship between Father and Son:
      He is the personification of the bequest of love, the ecstasy of the
      Lover and of the Beloved One, their emergence to donate
      themselves to one another in eternity.

      Starting from the biblical testimony, according to which each
      Exodus of God from himself in the history of mankind is fulfilled
      in the Spirit, Eastern theological contemplation sees the Spirit as
      proceeding from the Father, source of the divine nature, through
      the Son, by means of and beyond him, according to the order
      established by the economy of salvation. Thus, the Eastern
      tradition sees the procession from the Son as overshadowing
      the "monarchy" of the Father, the absolute source of divine

      It is thus the Father who effuses the Spirit onto the Generated
      One, who in turn -- having bestowed it onto the One who
      abandons him in the hour of the cross and having received it by
      him in the fullness of the paschal mystery -- bestows it onto
      every human flesh.

      The idea that the Consoler is the ecstasy and gift of God is
      expressed by the Greek Fathers with the frequent formula "From
      the Father, for the Son, in the Spirit." In this light, the Spirit
      appears as the plethora of divine love, the abundant fullness, the
      generous and gratuitous surplus of the radiating Communion:
      Spirit Creator, bequest of the Almighty, source and fire bearer of
      life (see the Western hymn "Veni Creator"). The Spirit is the
      "ecstasy" of God for his "other": the creature.

      Thus, the Spirit accomplishes in God the condition of love, its
      freedom from possession and jealousy: "Love is not to look into
      each other's eyes, but to look together at the same destination"
      (Antoine de Saint-Exupéry). The "codilectus" of the love of the
      Father and of the Son (Riccardo di San Vittore), the "third One" in
      the encounter of their reciprocal giving and receiving is with its
      specificity and corporeity, the confirmation that eternal love does
      not confine the Lover and the Beloved One within the circle of
      their mutual giving and receiving, but rather it enables them to
      meet in a fecundity that transcends them.

      The Spirit, in communicating itself to the Church and to the heart
      of the faithful, opens their heart also to his gift and to the
      foreboding of the fulfillment of God's promises. It is the Spirit of
      the hope that does not delude and of the love which anticipates
      eternity in time.

      * * *

      Catholic Congress Aims to Promote Evangelization of Blacks

      CHICAGO, SEPT. 1, 2002 (Zenit.org).- Participants at the
      National Black Catholic Congress were aiming to establish an
      agenda for the evangelization of black Americans.

      This four-day congress was ending today. Its theme was "Black
      Catholic Leadership in the 21st Century: Solidarity Action."

      Among the speakers was Bishop Gabriel Charles
      Palmer-Buckle of Koforidua, Ghana, who asked American blacks
      to engage in a show of solidarity by helping Africa overcome its

      Conferees focused on topics such as the development of
      spirituality, education, youth, parish life, social justice, racism,
      Africa and AIDS.

      According to the U.S. bishops' conference, 3.2 million, or 5%, of
      the country's Catholics are Afro-American. There are 11 black
      prelates, including conference president Bishop Wilton Gregory.

      The congress chose Sudanese slave Josephine Bakhita as its
      patroness. Bakhita, who became a nun, was canonized in 2000.

      The U.S. bishops have centered the devotion of the black faithful
      in a chapel dedicated to Mary Mother of Africa in the Basilica of
      the National Shrine of the Immaculate Conception.

      * * *

      Sant'Egidio Leader Hopeful as Meeting Opens in Sicily

      PALERMO, Sicily, SEPT. 1, 2002 (Zenit.org).- The Sept. 11
      attacks did not bury interreligious dialogue, says a leading lay
      Catholic who shrugs off talk that cooperation between
      Westerners and Muslims is a naive idea.

      Andrea Riccardi, founder of the Community of Sant'Egidio, an
      ecclesial movement that promotes peace and charitable works,
      delivered that message at the opening of the 16th Men and
      Religions meeting.

      The meeting of world religious leaders is organized by
      Rome-based Sant'Egidio and runs today through Tuesday. It
      aims to keep alive the spirit of the Days of Prayer for Peace,
      called by John Paul II in Assisi.

      The motto on this occasion is "Religions and Cultures Between
      Conflict and Dialogue." The meeting has attracted 450
      representatives, including Russian Orthodox, Jews, Muslims
      and Palestinians.

      Riccardi's optimism about interreligious dialogue was shared by
      Cardinal Salvatore De Giorgi, archbishop of Palermo, during the
      opening Mass in the city's cathedral.

      Round-table discussions begin Monday. Mario Marazziti,
      spokesman of Sant'Egidio, said: "Here, dialogue not only seems
      possible, but is a necessity that emerges between the believers
      of the different religions and is capable of overcoming the hatred
      and mistrust that are accumulating."

      * * *

      Sect, Expecting End of World, Raises Suicide Fears

      France's Neo-Phare Group Warns About Oct. 24

      PARIS, SEPT. 1, 2002 (Zenit.org).- French secret services are
      keeping an eye on a sect whose members believe the world will
      end Oct. 24, a newspaper reported.

      For the past two months, followers of the Neo-Phare apocalyptic
      sect have been entrenched in a semi-abandoned chalet in
      Nantes, and some observers fear they might turn to group
      suicide, said the Paris newspaper Le Figaro.

      Sect members have stocked up on provisions to "prepare
      themselves for the last trip to Venus," the newspaper reported.
      They are convinced that the end of the world will be ushered in by
      a cataclysm on earth or the landing of flying saucers.

      Their 36-year-old leader, known as Arnaud, apparently learned of
      this revelation in an esoteric text of Andrè Bouguenac, who uses
      language inspired by cabala and numerology.

      Arnaud's revelation was regarded with skepticism by the rest of
      the sect members until last Sept. 11, when the leader claimed
      that he saw "a sign of the end of time" in the terrorist attacks.

      A former sect member known as Anouk told the Parisian
      newspaper: "Inspired by the Bible, Arnaud wants to create the
      divine family of the apostles of the new world, born from the final

      Some relatives of Arnaud's followers appealed to the
      Association for the Defense of Families against Sects, which in
      turn alerted the government.

      General concern over the possibility of a collective suicide is
      based on recent actions by some followers of the group. In July
      one of them threw himself under a moving car, and two others
      leapt from the top of Clermont Castle.

      * * *


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      3. Today's Lectionary Readings Text

      * * *




      Monks of Adoration:

      * * *

      5. Polish Rosary Hour by the Conventual Franciscans

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      * * *


      * * *

      Then once inside click on

      Cause of Mama Gili as Servant of God (Part 1)

      Cause of Mama Gili as Servant of God (Part 2)

      Need a Miracle?

      Dolores Immacolata "Mama" Gili (1892-1985)


      The Mama Gili Guild was established several years ago to
      gather, collect, and publish information on Dolores Immacolata
      Gili (1892-1985) for an investigation into her cause as a Servant
      of God, as well as to promote her cause and to perpetuate her
      cult by directing prayer groups assembled in her honor. It has
      continuously enjoyed the ecclesiastical approval of Theodore
      Cardinal McCarrick, and the Most Reverend John Joseph Myers,
      Archbishop of Newark, New Jersey.

      Call or write today regarding favors granted through the
      intercession of Dolores Immacolata "Mama" Gili, or, for more
      information about the cause of her investigation for canonization to:

      Rev. Dante DiGirolamo, Director
      Mama Gili Guild
      P. O. Box 455
      Kearny, New Jersey 07032
      Phone (973) 412-1170
      Fax (973) 412-7011

      * * *


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      When the Eucharistic host is elevated at Mass say:

      "Eternal Father, through the Sorrowful and Immaculate Heart of
      Mary, I offer you the crucified Body of Your dearly beloved Son,
      Jesus Christ, in reparation for all the sins committed against you
      and for the conversion and salvation of the whole world."

      When the Eucharistic chalice is elevated at Mass say:

      "Eternal Father, through the Sorrowful and Immaculate Heart of
      Mary, I offer you the precious Blood of Your dearly beloved Son,
      Jesus Christ, in reparation for all the sins committed against you
      and for the conversion and salvation of the whole world."

      * * *


      "during this important time, as the eve of the new millennium
      approaches unity among all Christians of the various
      confessions will increase until they reach full communion." John
      Paul II, Tertio Millennio Adveniente, 16

      "Keep close to the Mother of God as if you were the child Jesus
      clinging to her robes while walking down a dusty and busy
      crowded street and you'll always be safe."

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