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Volume 2, No. 140

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  • jlupia2
    Message 1 of 1 , Jun 30, 2002

      Volume 2, Issue 140
      MONDAY 1 July 2002

      * * *


      * * *

      • Pope Thanks Faithful for Prayers amid "Difficulty"
      • John Paul II Won't Step Down, Says Journalist
      • Macedonia's New Envoy Hears Papal Plea
      • Fifth of Anglican Clergy May Quit over Women "Bishops"
      • Neocatechumenal Way's Statutes Sized Up by Canon Law

      * * *

      Pope Thanks Faithful for Prayers amid "Difficulty"

      VATICAN CITY, JUNE 30, 2002 (Zenit.org).- John Paul II thanked
      the faithful for their prayers in his time of suffering, and said their
      petitions and sacrifices are a great help "in the moments of great

      At his regular Angelus address today, the Pope made no direct
      reference to his health.

      But he told the faithful gathered in St. Peter's Square, "My ministry
      is supported by the incessant prayer of the people of God: By so
      many people unknown to me -- but very close to my heart -- who
      offer to the Lord their prayers and their sacrifices according to the
      aims of the Pope."

      "In the moments of great difficulty and suffering, this spiritual
      force is real help and an intimate comfort," he added from the
      window of his study.

      The Holy Father, 82, has appeared frail in recent months. His
      ailments include an arthritic knee.

      * * *

      John Paul II Won't Step Down, Says Journalist

      But That's Not News to Those Who Know the Pope

      VATICAN CITY, JUNE 30, 2002 (Zenit.org).- A journalist's
      contention that John Paul II has made the firm decision not to
      step down didn't come as news to the Vatican.

      On Saturday, journalist Vittorio Messori, who collaborated with
      the Pope in the 1994 book "Crossing the Threshold of Hope,"
      published a story in the Milan-based newspaper Corriere della
      Sera asserting that the Holy Father would not retire for health

      The journalist said his information came from sources that could
      be trusted, "beyond any possible denial."

      The Vatican Press Office assistant director, Father Ciro
      Benedettini, said the Vatican had no specific comment on the
      Corriere report but noted that the information was not particularly
      new. The Pope on various occasions has said it was for God to
      decide when his work was finished, Father Benedettini noted.

      In a paraphrase of what Messori affirms are John Paul II's
      thoughts on the subject of retirement, the Corriere article said:
      "The force to continue is not my problem but that of Christ, who
      wanted to call me, though unworthy, to be his vicar on earth. In
      his mysterious design, he has brought me here. And it will be he
      who decides my fate."

      The Holy Father's homily on Saturday afternoon, during the Mass
      celebrating the solemnity of Sts. Peter and Paul, seemed to
      confirm Messori's thesis.

      Commenting on Peter's liberation from prison by an angel, the
      Pope said: "With this extraordinary intervention God's help
      arrived to his apostle so that he could continue in his mission --
      a mission that was not easy, that implied a difficult and fatiguing

      Mentioning the suffering of the Apostle Paul, the Pope added:
      "Whoever confides in God is freed from every fear and also
      experiences the consoling presence of the Spirit, especially in
      moments of trial and suffering."

      Cardinal Andrzej Maria Deskur, a compatriot and close friend of
      the Pope's, told the daily La Repubblica that John Paul II "will
      never abandon the Church." It is the Lord who decides when it
      will be time for the Pope to go, the cardinal said.

      With Saturday's homily, John Paul II has in effect answered all
      those who speculated about his possible resignation, affirmed
      Cardinal Deskur.

      "He taught others to be strong, and to never become
      discouraged," the cardinal added. "And as for himself, he never
      said no to whatever sacrifice in the name of the Lord."

      * * *

      Macedonia's New Envoy Hears Papal Plea

      John Paul II Urges Fraternity and Respect for Diversity

      VATICAN CITY, JUNE 30, 2002 (Zenit.org).- Recalling the
      Balkans wars of the 1990s, John Paul II appealed to the Former
      Yugoslav Republic of Macedonia to support reconciliation
      among citizens of various ethnic groups.

      Feelings of hatred should be replaced by an attitude of fraternity
      and openness to others, the Pope urged.

      The Holy Father made his appeal Friday when he received the
      letters of credence of Ivan Angelov, the new Macedonian
      ambassador to the Vatican.

      The Former Yugoslav Republic of Macedonia proclaimed its
      independence in 1991, but it was only recognized in 1995, due to
      litigation with Greece over its name.

      Among its 2 million inhabitants are numerous citizens of
      Albanian origin, the reason why Macedonia was troubled in
      recent years with ethnic tensions, which in nearby Kosovo had
      devastating consequences.

      Two-thirds of the population of Macedonia is Orthodox, and 30%
      Muslim. There are only 10,000 baptized Catholics.

      The Pontiff encouraged the efforts of the Macedonia authorities,
      who have carried out constitutional reforms and promulgated
      laws aimed at respecting "the rights of minorities" and fostering
      their participation in the political process.

      The Holy Father said in his address that "this will help to foster
      progress in the way of dialogue, reconciliation and peaceful

      It is an endeavor that must be centered primarily in man's heart,
      because it is there "where hatred and the spirit of deceit can
      nest, feelings that are at the origin of every act of oppression,"
      John Paul II stressed.

      Objective and impartial understanding of others is priceless in
      helping people accept cultural and religious traditions that differ
      from their own, the Pope told the ambassador.

      If this takes place, the first step has been taken toward
      reconciliation -- "because respect for diversity is an
      indispensable condition for a genuine relation between
      individuals and groups," the Holy Father continued.

      Another premise of this way is justice, which demands
      recognition of and reparation for the evil committed, the Pope
      said. However, it also implies "restoring the just harmony of
      each one with God, with others, and with oneself," John Paul II

      This is why forgiveness and justice are not contradictory.
      Forgiveness "does not lessen the exigencies of justice, but
      attempts to reintegrate persons and groups in society and states
      in the community of nations, through a renewed sense of
      responsibility and, if possible, through solidarity with the victims
      of past injustices," the Pope clarified.

      Ivan Angelov, 61, the ambassador, is married and has two
      children. A biology professor and former Minister of Agriculture,
      he more recently was his country's permanent observer at the
      U.N. Food and Agriculture Organization.

      * * *

      Fifth of Anglican Clergy May Quit over Women "Bishops"

      More Than Half of Traditionalists Oppose the Idea, Survey Finds

      LONDON, JUNE 30, 2002 (Zenit.org).- One-fifth of the Anglican
      clergy indicated that they might leave the Church of England if
      women were allowed to be designated bishops, a new survey

      Eight years since women were first allowed to be designated as
      Anglican priests, 25% of clergy and 17% of laity believe that there
      "should not be any women bishops anywhere," the Times

      The Catholic Church has always held that the priesthood of
      Christ is restricted to men; hence, the question of women
      bishops is moot.

      Among Anglicans, however, about half of the clergy and 60% of
      the laity support the idea of women bishops. But 20% of clergy
      indicated that they might go so far as to leave the Anglican
      Communion, with 5% signaling a definite intention to leave.

      The traditionalist group Cost of Conscience commissioned
      Christian Research, a leading research body, to probe the views
      and beliefs of Anglican clergy and laity.

      Results of the survey were published Friday in advance of this
      week's meeting of the General Synod, when the Anglican bishop
      of Rochester, Michael Nazir-Ali, will lead a presentation on the
      question of ordaining women bishops.

      Just 26% of Anglo-Catholics (they were formerly called
      High-Church Anglicans) were looking forward to women
      bishops, compared with 71% liberals and 47% of evangelicals,
      the survey said. More than half of the High Churchmen said there
      should not be any women bishops, compared with 5% of
      liberals and 29% of evangelicals.

      The Times said that the extent of opposition to the notion of
      female bishops is surprising because many traditionalists have
      already left the Anglican church over the issue of women's
      ordination. Since the first "priestly" ordinations of women in
      1994, more than 400 male Anglican clergy have left the ministry.

      * * *

      Neocatechumenal Way's Statutes Sized Up by Canon Law

      Juan Ignacio Arrieta, Professor at University of the Holy Cross

      ROME, JUNE 30, 2002 (Zenit.org).- The Holy See formally
      approved the statutes of the Neocatechumenal Way last week.
      Here is an assessment of the statutes by Juan Ignacio Arrieta,
      professor of canon law in the Pontifical University of the Holy
      Cross. Among his other duties, he is a consultor of the Pontifical
      Council for the Interpretation of Legislative Texts.


      Canonical observations of Professor Juan Ignacio Arrieta

      By a decree of the Pontifical Council for the Laity, the statutes of
      the Neocatechumenal Way were approved on the 29th June.
      This brings to a close an interesting process of institutional
      reflection on the reality of the Way, brought to completion with the
      encouragement and blessing of his Holiness John Paul II, who
      sometime ago requested that the work be finished so that the
      Neocatechumenal Way could receive a juridical expression
      within the law of the Church which conformed to the apostolic
      reality which this Way represents.

      As may be recalled, it was the Pope himself who last year, with
      his letter of the 5th April, addressed to Cardinal James Stafford,
      president of the Pontifical Council for the Laity, entrusted to that
      dicastery of the Roman Curia the work of bringing to a
      conclusion the process of juridical approval of the statutes of the
      Way. By doing so he assigned to this dicastery the necessary
      competence in relation to other interested dicasteries of the

      The drafting of the statutes of the Way was concluded, therefore,
      in close dialogue and collaboration between the Pontifical
      Council for the Laity and the leaders of the Way. The final text
      was approved therefore by this dicastery which in this way was
      exercising the mandate given by the Holy Father. As well as this,
      in the above letter, the Holy Father expressed his wish that, once
      the statutes were approved, even if in this case it was not a
      question of an international association of the faithful, it would be
      the role of the Pontifical Council for the Laity, as distinct from
      other organisms of the Holy See, to continue to accompany the
      apostolic activity of the Neocatechumenal Way.

      The text of the document approved "ad experimentum" for a
      five-year period -- an elementary prudence normally employed by
      the Holy See when giving juridical approval to whatever kind of
      institution -- clearly shows that the principle task accomplished
      in these years of work on the statutes has been that of reflecting,
      in an orderly way and in writing, using juridical terminology and
      with complete faithfulness, that concrete experience of Christian
      life which is the Neocatechumenal Way, in the manner in which it
      has developed throughout the five continents from the '60s
      onward. The statutes are nothing other than the synthetic
      expression of a reality which already has a life in the Church and
      they have made present, yet again, the fact -- something
      inevitable, and indeed often necessary, in the life of the Church --
      that life precedes law. This is why the approval of these statutes
      by the Pontifical Council for the Laity, which acts in the name of
      the Holy Father, represents above all the confirmation of an
      apostolic praxis lived and consolidated in recent years.

      A program of formation, not an association

      The statutes of the Neocatechumenal Way which have been
      approved consist of 35 articles divided into six sections, plus a
      final indication regarding the process of revision of the statutes.
      The above-mentioned articles basically describe the principle
      contents of the catecheses of the Way, the means of and the
      times for their transmission, the organization of these
      catecheses in various stages and relations with the local Church

      Attached to the normative body of the text are about a hundred
      notes which refer above all to texts from Scripture, from the
      Fathers of the Church or from the magisterium; texts which in
      these years have been of fundamental importance in giving
      shape to the various aspects of this experience of Christian life.
      It follows that these notes, taken together with the text, are of
      particular importance for an adequate interpretation of the
      meaning of the articles which constitute the main body of the

      In these statutes, the Neocatechumenal Way is considered
      neither as an association, nor as a movement, or as a grouping
      of persons who establish among themselves a special formal
      link for achieving particular objectives in the Church. Those who
      know the Way are well aware that none of this corresponds to
      the reality of its apostolic experience.

      Indeed, those who are well informed understand that, in this
      particular case, a canonical option along the lines of an
      association would have altered the fundamental elements of the
      Way, compromising essential aspects of its apostolic
      dynamism. Therefore, rather than describing a juridical entity
      already codified in the law of the Church, these statutes limit
      themselves to presenting the juridical expression of the reality
      lived in the Way, obviously in the context of what is stipulated and
      required by the Church's structure and canonical order.

      If we ask, however, what is the concrete juridical form of the
      Neocatechumenal Way which emerges from these statutes,
      after a careful reading of the document we can quite simply reply
      that what this text contains is nothing other than "a
      Neocatechumenal Way." This is what the first article of the
      statutes affirms, using the truly definitive expression of Pope
      John Paul II in the letter of 30th August 1990, published in Acta
      Apostolicae Sedis (82 [1990] 1515): "I recognize the
      Neocatechumenal Way," as the Pope said at the time, and as
      the first article repeats, "as an itinerary of Catholic formation,
      valid for our times and society."

      In fact, these statutes constitute a kind of catechetical directory
      which describes a program or, if you wish, a way of integral
      Christian formation of a liturgical-catechetical nature, given that it
      is primarily based on a personal liturgical experience and on a
      catechetical formation incarnated in the life of the Christian.
      Furthermore, the statutes contain all the fundamental guidelines
      for organizing, directing and conducting this concrete program of

      It is a program of formation which is offered to every diocesan
      bishop, who, according to canon law (Canon 775 §1), is the
      competent authority for the coordination of initiatives for
      catechesis in his diocese. At the same time, as a guarantee of
      the authenticity of the program and the method of formation, and
      to maintain the necessary contacts with the authority of the
      Church at different levels, the Holy See entrusts the leadership
      and the coordination of the activity of the Way to an international
      responsible team.

      From what we have said it can be seen that the statutes do not
      attempt to describe formal elements -- new rights and duties,
      which in reality do not exist -- for those who follow this way of
      formation, but, rather, simply wish to describe the contents that
      are to be transmitted and the means by which this formation is to
      be given.

      There is no need to deny that the Neocatechumenal Way in fact
      clearly consists of a grouping of persons: One has only to think
      of the small communities formed in parishes which remain
      substantially stable over time. Nevertheless, we must
      emphasize that this phenomenon, in the case of the Way, is not
      of an associative type. The same thing happens, for example,
      within the formative structure of a language school or any other
      kind of school. In these situations there certainly appears a
      system of stable relations among the students who follow the
      courses over a period of years. However, this does not mean
      that the students establish relationships of a juridical nature
      among themselves, however intense these human relations
      may be.

      On the other hand, for example, in this language school, a
      definite program of teaching has to be followed, and those
      responsible for carrying it out, the professors and the directors of
      the school, must keep to a methodology already clearly
      established, accepting the obligations which follow from the
      respective positions of formation or of direction which each

      In the same way, in the itinerary of formation represented by the
      Neocatechumenal Way, no new juridical relationships are
      established, other than those that each of the faithful already has
      in virtue of his belonging to the Church. Therefore, in these
      statutes a list of rights and duties of those who benefit from this
      activity will not be found. Instead, there is a fairly precise
      indication of the tasks that the catechists, or those who, in
      complete freedom, make up the various teams of those in
      charge, must perform. All of this, as I have said, is a direct
      consequence of the nature of the Way, which in no way
      corresponds to the characteristics of an association.

      The structure of the statutes

      Having said this, we want to describe, in summary form, the
      content of the statutes which have now been approved. The first
      title describes the "Nature and Implementation of the
      Neocatechumenal Way," and is made up of four articles which
      outline the central organizational aspects of the Way, in keeping
      with what John Paul II has affirmed on every occasion, regarding
      the identity of this Christian experience.

      The first article informs us that the Neocatechumenal Way is
      made up of a grouping of spiritual goods -- catechetical itinerary,
      permanent education, service to the work of catechesis, etc. --
      placed at the service of the bishops as a form of implementation
      in the diocese of Christian initiation and permanent education in
      the faith, according to the indications of the magisterium of the
      Church, in a spirit of communion with and service to the local
      ordinary and the whole Church.

      This formation is conducted in the dioceses under the direction
      of the diocesan bishop, and, obviously, also with the guidance of
      the international leadership team of the Way, which the Holy See
      has indicated as the guarantors before the Church of the identity
      of this formation.

      The second section, "The Neocatechumenate or Post-baptismal
      Catechumenate," with its 17 articles distributed over four
      chapters, forms the central axis on which the statutes are based
      and represents a concise and detailed encapsulation of the
      catechetical content, of the formative elements and of the time
      frame over which this formation is given.

      In this section the fundamental elements of the
      Neocatechumenate are described -- those for whom it is
      intended; implementation in the parishes, etc.; the beginning of
      the formative itinerary; its development by means of Word, liturgy
      and community; and the general description of the three different
      phases which compose the itinerary of formation.

      Among the articles of the second section, mention must be
      made of the "Initiation and Formation to Priestly Vocation," where
      we find reference to the "Redemptoris Mater" diocesan
      seminaries, which is useful for understanding their essential
      characteristics and their relation with the Neocatechumenal Way.

      Article 18 begins by quoting a passage from the "General
      Catechetical Directory" (No. 86), where it notes that, like any
      other catechetical itinerary, the Way is also "a means for
      awakening vocations to the priesthood and of particular
      consecration to God in the various forms of religious and
      apostolic life and for enkindling a special missionary vocation in
      the hearts of individuals."

      This is precisely the apostolic context from which the
      relationship between the Way and the "Redemptoris Mater"
      seminaries emerges: seminaries which are erected at the
      wishes of the respective diocesan bishops, in agreement with
      the leaders of the Way, and according to the norms approved by
      the respective diocesan bishop, in conformity with the current
      "Ratio fundamentalis institutionis sacerdotalis."

      We are talking, therefore, of diocesan seminaries for the
      formation of candidates to the priesthood, who are then
      incardinated for the service of their respective dioceses. Their
      only unique characteristic is that a specific element of their
      formative "iter" is participation in the Neocatechumenal Way. It is
      clear, therefore, that these seminaries must remain marginal to
      these present statutes. In every aspect they come under the
      universal norms regarding the formation of candidates to the
      priesthood and the incardination of secular clerics.

      The third section examines the collaboration in the renewal of
      the life of the parish offered by the communities which have
      finished the itinerary proposed by the Way, and which, from that
      moment, enter a process of permanent education in the faith.
      The fourth section is particularly dedicated to the baptismal
      catechumenate and to the special care required by
      catechumens and neophytes.

      The fifth and sixth sections of the statutes go deeper into the
      organizational aspects and the forms of service for catechesis.
      The fifth section, "Forms of Service to the Work of Catechesis,"
      deals principally with the subjects who, in the diocese, are to
      intervene in following the activity of the Way.

      It deals, first, with the diocesan bishop, who is the one who
      authorizes the implementation of the Way in the diocese, who
      watches over it so that the Way develops in accordance with the
      requirements of canon law, presides over the more important
      rites of the Neocatechumenal itinerary, guarantees a reasonable
      pastoral continuity in the parishes where it is present, etc.

      The text then deals with the role of the parish priests and
      presbyters who exercise the pastoral care of those who follow
      the Neocatechumenal Way, who normally are not presbyters
      formed in the "Redemptoris Mater" seminaries. The text then
      speaks of the catechists and their formation, of the itinerants --
      catechists and presbyters -- who offer themselves in response
      to the call of far-off dioceses, and of the families on mission
      who, upon request of the bishops, establish themselves in
      dechristianized areas or in places where it is necessary to
      achieve the "implantatio ecclesiae."

      Finally, the sixth section contains two articles related to the
      current composition of the "international responsible team of the
      Way" and to the future substitution of its members by means of
      election. The leadership team is currently composed of the
      initiators of the Way, Kiko Argüello, Carmen Hernández and Don
      Mario Pezzi, presbyter of the clergy of the Diocese of Rome. The
      norm provides that, in future, after the death of the initiators, a
      reasonably large college of people will proceed to elect those
      who, following confirmation by the Holy See, will assume this
      function for a period of seven years.

      There is also a norm, Article 4, which considers the economic
      aspect of this apostolic activity. It affirms the general principle
      that the Neocatechumenal Way does not have a patrimony to
      dispose of, and that it operates in the dioceses by means of
      services performed on a gratuitous basis; in response to various
      necessities, spontaneous collections are made in the
      communities. The only exception to this rule arises from
      situations in which apostolic initiatives of greater scope may
      have to be sustained. Precisely in order to meet these
      necessities, the diocesan bishop most directly concerned, upon
      request of the international leadership team, may consider it
      opportune to erect an autonomous diocesan foundation, with
      juridical personality, regulated by its own statutes.

      This can serve as a summary of the content of the statutes which
      have been approved by means of the decree of the Pontifical
      Council for the Laity. The decree and statutes are, however, the
      documents as now published.

      Therefore, what the Pope had already indicated in the letter
      addressed to Cardinal Stafford, quoted above, is now apparent:
      namely, that the approval of these statutes establishes a clear
      and sure rule of life for the Neocatechumenal Way and
      constitutes for it and for the Christian faithful in general a
      occasion of profound joy and lively gratitude to God and to the
      Church. The Pope, making clear reference to No. 30 of the
      apostolic exhortation "Christifideles Laici," concluded that this
      text constitutes "a new point of departure, which is the visible
      sign of a mature ecclesial identity."

      * * *


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      * * *

      3. Today's Lectionary Readings Text

      * * *




      Monks of Adoration:

      * * *

      5. Polish Rosary Hour by the Conventual Franciscans

      * * *



      * * *


      * * *

      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

      * * *


      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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