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Volume 2, No. 218

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  • John N. Lupia
    ROMAN CATHOLIC NEWS Volume 2, Issue 218 FRIDAY 11 October 2002 * * * ... • John Paul II Urges Africans to Work Like Brothers ... • Vatican Radio Now
    Message 1 of 1 , Oct 10, 2002
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      Volume 2, Issue 218
      FRIDAY 11 October 2002

      * * *

      • John Paul II Urges Africans to Work "Like Brothers"
      • Vatican Radio Now Broadcasting in Hausa
      • Cardinal Meisner Warns that Church Bureaucracy Can Dull the
      • Maximilian Kolbe's Last Letter Is Opened to Public
      • Anglican Bishops Oppose Unilateral Attack on Iraq
      • Brazil Needs an Economic Model That Is Humanized, Says
      • Can Mankind Understand the Spirit of the Liturgy Anymore?

      * * *

      John Paul II Urges Africans to Work "Like Brothers"

      Receives New Ambassador from Gabon

      VATICAN CITY, OCT. 10, 2002 (Zenit.org).- John Paul II appealed
      to African peoples to put an end to their fratricidal fighting and set
      out together on the road to integral development.

      The Pope made this appeal today when he received the letters of
      credence of Desire Koumba, the new ambassador of Gabon to
      the Vatican.

      "While the continent continues to suffer bitterly from the various
      conflicts which plague it, I appeal once again and with insistence
      to all Africans to mobilize in order to work hand in hand, like
      brothers, to make their lands into livable places, in which each
      one can have his share of the natural resources," the Holy Father

      The Pope then addressed the legitimate leaders of African
      countries, exhorting them to make every effort to create
      "conditions for an integral development, characterized by

      "From this perspective, it corresponds to every member of the
      national community to be able to participate in civic life so that
      the state of law and democratic institutions will be consolidated,
      which must favor concern for the service and honest
      administration of the common good, respect for persons and
      ethnic communities, and the defense of the poorest and of
      families," the Pope continued.

      According to John Paul II, this type of policies contributes
      "decisively to the political stability of a country and continent."

      Lamenting the widespread poverty in Africa, he urged "the
      legitimate authorities of these countries to pursue the fight
      against all forms of poverty that ruin the hopes of individuals and
      peoples, thus fueling violence and extremism of every kind."

      Lastly, the Holy Father addressed the international community,
      calling for "a new élan in international cooperation which must
      be rethought in terms of a culture of solidarity to combat the
      negative effects linked to globalization."

      In particular, the Pope pointed out the need to rethink "the debt of
      African countries," and to promote local initiatives that involve the

      * * *

      Vatican Radio Now Broadcasting in Hausa

      ROME, OCT. 10, 2002 (Zenit.org).- Vatican Radio has began its
      daily broadcast in Hausa, a Chadic language used in west

      The 15-minute program is centered on Christian formation. It is
      transmitted at 9 a.m. Rome time, immediately after the traditional
      program in English for Africa.

      The program in Hausa is produced by the Center of Social
      Communications of Kaduna, in Nigeria, with the exception of the
      Sunday broadcast, which will be produced in Rome.

      "For years the bishops of the region asked for the creation of a
      daily broadcast in Hausa, and we are happy to be able to satisfy
      them at last," said Vatican Radio's program director, Father
      Federico Lombardi.

      "We believe that this engagement can become an important
      point of reference for the Christian community in a region of
      Muslim majority," he added.

      The broadcast may be followed in Africa on shortwave 11.625,
      13.765 and 15.570 KHz. "The introduction of a new program in
      Hausa reflects the special attention that Vatican Radio intends to
      give to Africa and the inculturation processes," Father Lombardi

      The papal broadcasting station has been producing radiophonic
      material for 50 years in Amharic and Tigrinya, while the Swahili
      program has been running for a decade.

      Vatican Radio broadcasts in 40 languages and has a team of
      some 200 reporters of 61 nationalities.

      * * *

      Cardinal Meisner Warns that Church Bureaucracy Can Dull the

      Structures, Commission and Secretariats Stir Endless Debates,
      He Says

      COLOGNE, Germany, OCT. 10, 2002 (Zenit.org).- Cardinal
      Joachim Meisner urged workers in Catholic Church institutions
      to return to an "encounter with the person of Christ" and warned
      that the ecclesial bureaucracy runs the risk of obscuring the faith.

      The archbishop of Cologne made his remarks in an interview
      published Oct. 5 in Die Tagespost magazine.

      He was explaining the criticisms he made during the last
      meeting of the German episcopate, regarding the Church's
      bureaucratic institutions. His homily to the bishops' plenary
      assembly had unleashed a heated debate.

      After Volkswagen, the Catholic Church is the institution with the
      greatest number of employees in Germany, equal to the
      Lutheran denomination.

      Cardinal Meisner criticized the "structures, commissions,
      statutes and secretariats" within the Church, which he said run
      the risk of "obfuscating the faith."

      "There is a great positive determination and witness of the faith
      in Catholic associations," he told Die Tagespost. "However, it is
      also the case that they serve as the basis for the diffusion of
      fatuous fires [endless debates]. These are alarming
      developments, before which we bishops cannot close our eyes."

      The Cologne archbishop, who in his homily expressed concern
      about the weakness of the faith of lay collaborators in the
      Church, told the magazine that he had not criticized anyone but
      merely "stated the facts."

      Referring to the task of catechists, the cardinal explained that he
      knew many educators "who are determined to offer a consistent
      witness, based on knowledge grounded in the faith." However,
      there are also negative experiences that are "much more than
      sporadic cases," he added.

      "To deny these facts would be to flee from reality," the cardinal

      He added: "My preaching sought and seeks to point out
      problems faced by the bishops and to ask ourselves how we
      can contribute to find a solution."

      * * *

      Maximilian Kolbe's Last Letter Is Opened to Public

      Sent to His Mother from Auschwitz

      ROME, OCT. 10, 2002 (Zenit.org).- For the 20th anniversary of the
      canonization of Maximilian Kolbe, the Conventual Friars Minor of
      Poland opened the archives at Niepokalanow, the "City of the
      Immaculate," built by the priest himself.

      Among the saint's manuscripts is the last letter he wrote to his

      The letter expresses a tenderness not manifested in other
      writings. Its contents indicates that his sacrifice -- he voluntarily
      offered his life in place of a father of a family sentenced to death
      in Auschwitz -- was something that matured over a lifetime.

      "Dear Mother," he wrote. "Toward the end of May I arrived by
      railway convoy at the Auschwitz concentration camp. All is well
      with me, dear Mother. You can be at peace about me and my
      health, because the good God is everywhere and he thinks with
      great love about everyone and everything. It would be better if you
      did not write me until I send you another letter, because I don't
      know how long I will be here. With kind greetings and kisses,
      Raymond Kolbe."

      On Aug. 14, 1941, Father Kolbe was given a lethal injection in the
      camp's death bunker.

      For the two previous weeks, he had had nothing to eat or drink,
      surviving along with four of the 16 inmates condemned in
      reprisal for an escape. Father Kolbe was the last one to die.

      One year after his election, John Paul II said in Auschwitz:
      "Maximilian Kolbe did as Jesus did: He did not suffer death but
      gave his life."

      The expression refers to words written by Father Kolbe a few
      weeks before the Nazis invaded Poland on Sept. 1, 1939: "To
      suffer, work and die like a knight, not with a normal death but, for
      example, with a bullet in the head, sealing our love for the
      Immaculate, like a real knight spilling our own blood to the last
      drop, to hasten the conquest of the whole world for Her. I cannot
      conceive of anything more sublime."

      * * *

      Anglican Bishops Oppose Unilateral Attack on Iraq

      Evidence of Threat to World Peace Is Lacking, They Say

      LONDON, OCT. 10, 2002 (Zenit.org).- The Church of England's
      House of Bishops has urged the British government and the
      international community to continue to pursue all peaceful
      means toward resolving the crisis with Iraq.

      In a submission to the House of Commons Foreign Affairs
      Select Committee, the House of Bishops said Wednesday there
      is a lack of conclusive evidence of an imminent and specific
      threat from Iraq to world peace and security.

      In such circumstances, it contends, military action cannot be

      About 50 diocesan and suffragan bishops agreed the
      submission unanimously. George Carey, the outgoing Anglican
      archbishop of Canterbury, was not present but agreed to its

      Carey and his successor, Rowan Williams, have said that war
      would only be acceptable if sanctioned by the United Nation.

      "We affirm the Government's stated policy of disarming Iraq of its
      weapons of mass destruction (WMDs). Unfettered and
      unhindered access must be gained for the UN weapons
      inspectors, in order to facilitate the identification and destruction
      of Iraq's WMD in compliance with all relevant United Nations
      Security Council resolutions (UNSC)," the bishops said.

      "We hold that the primary international concern remains Iraq's
      blatant disregard of the UN and its authority as expressed in
      relevant UNSC resolutions. Any unilateral action to enforce Iraq's
      compliance with such resolutions risks further undermining the
      credibility and authority of the UN," they added.

      The text of the House of Bishops' submission is available at

      * * *

      Brazil Needs an Economic Model That Is Humanized, Says

      Interview with Auxiliary Filippo Santoro of Rio

      RIO DE JANEIRO, OCT. 10, 2002 (ZENIT.org-Avvenire).- Auxiliary
      Bishop Filippo Santoro is responsible for the Rio de Janeiro
      Archdiocese's pastoral care of the political realm, and a member
      of the Doctrine Commission of the Brazilian bishops'

      Here, the bishop who has spent 18 of his 54 years in Rio
      explains his view of the present political situation in Brazil.

      Q: How do you explain the victory of Luis Ignacio "Lula" da Silva,
      candidate of the Workers' Party (PT) in the first round of the
      presidential elections?

      Bishop Santoro: The candidate of the left has attracted the votes
      of protest, of discontent -- not so much against a political or
      economic model -- as against the inability of the government to
      administer and manage the immense resources and enormous
      riches of Brazil.

      It is important to distinguish between the model, which is harshly
      criticized, and the management, which is directly responsible for
      its failure.

      Q: Yet the economic model is on the bench of the accused
      throughout Latin America. What is the recipe to save it?

      Bishop Santoro: The strategy, first of all, is to humanize it. As the
      doctrine of the Church says, it must be at the service of the
      person and the common good, rather than of a minority that
      accumulates money thinking of its personal interests. Mexico is
      an example of how it is possible to improve.

      Q: What has been the present government's greatest error in

      Bishop Santoro: Certainly that of not having carried out the social
      and administrative reforms, especially those connected to social
      matters and taxation, which were imperative for the harmonious
      growth of the country.

      President Fernando Henrique Cardoso's second term leaves
      much to be desired. Agrarian reform, which would have
      generated hundreds of jobs, has also been put to one side.
      Today there still are 33 million people in Brazil who suffer
      hunger. Just 6% have risen above the poverty line.

      The middle class has been impoverished. Only the upper class
      has benefited from the economic stability and the end of

      Q: Can we believe in Lula's moderate image and tone?

      Bishop Santoro: Lula describes himself as a revolutionary.
      However, in a globalized world like the present one, the
      economic model leaves little margin for alternatives.

      Corrective measures can be introduced, of course. However, the
      alliances that Lula has made demonstrate profound political
      inconsistency. He has accepted the support of the Liberal Party,
      which in Brazil represents the right made up, in part, of wealthy

      The allies of the radical-Marxist left, who make up Lula's
      coalition, might turn out to be less dangerous than these
      unnatural alliances for the stability of the future government.

      Q: And, what is Lula's position on the most important moral
      principles of the Catholic Church?

      Bishop Santoro: There are no significant differences. All the
      candidates have maintained, for example, respect for the
      existing legislation on abortion, which is allowed in the case of
      rape or a threat to a woman's life. From a moral point of view,
      they are all against the line of the Church. Lula, however, makes
      it a question of principle; for him, abortion should be free.

      * * *

      Can Mankind Understand the Spirit of the Liturgy Anymore?

      A View from Professor (and Now Bishop) Gerhard Ludwig Müller

      VATICAN CITY, OCT. 10, 2002 (Zenit.org).- Here is the address
      of that professor Gerhard Ludwig Müller of the University of
      Munich delivered during a videoconference organized Sept. 28 by
      the Vatican Congregation for the Clergy. On Oct. 1 John Paul II
      appointed him bishop of Regensburg.

      After almost 40 years of a renewed liturgy, in many countries the
      euphoria of the liturgical movement has been replaced by
      disillusionment. This disappointment and frustration is
      becoming even deeper. Some take refuge in exasperated
      activism. The constant creation of new prayers should awaken
      the attention of the participants.

      The members of the clergy often try to attract the interest of a
      bored generation with entertaining initiatives, for example,
      inviting the children to come to Mass wearing their carnival
      clothes or attracting people who have little to do with faith and
      with the Church through rock and pop concerts, for which the
      liturgy is only the exterior setting.

      A profound discrepancy can be found between the official liturgy
      and the lack of reception of its deeper meaning. In [Middle]
      European countries participation in the Sunday eucharistic
      celebrations is drastically reduced. Many appear unaware that
      this is an encounter with Jesus Christ, who has offered us the
      gift of the Eucharist so that we may reach God in communion
      with the crucified and resurrected Lord, who is the reason for our
      lives and makes sense of them.

      Many forms of devotion have also been lost to the extent that the
      liturgy is no longer based on a profound life of faith and hence
      cannot provide results. The "table of the Word of God"
      ("Sacrosanctum Concilium," No. 51; "Dei Verbum," No. 21) has
      never been so richly laid out for the faithful as it is today. But
      knowledge of the Bible, not to speak of a lively knowledge of the
      Scriptures, has reached a terrifyingly low level even in Protestant

      It is with reason that there are complaints concerning increased
      uncontrolled liturgy. The judgment of so-called spontaneous
      liturgy, altered and with a reduced meaning, even denies a
      number of truths of the faith, this due to a lack of understanding
      of the essence of the ecclesial liturgy.

      Omissions and mistakes in the doctrine of God, in Christology
      and in ecclesiology cause both a crisis and the defeat of the
      liturgy, from the moment that interior law is no longer decisive,
      but the criteria of entertainment are instead applied.

      The liturgy in the Christian sense should not provoke romantic
      feelings, setting off social and political actions nor should it
      involve people in a pseudo-religious sense, but rather
      strengthen the faithful. The point of the liturgy is not to make us
      feel good, causing us to feel happy and allowing us to forget
      daily matters for a moment.

      The liturgy derives from faith in the living God and in his Son
      Jesus Christ, instrument of redemption, who gives us eternal life
      (see John 17:3). The liturgy is the sacramental synthesis of the
      Church, instrument of the intimate union with God and of the
      unity of all mankind ("Lumen Gentium," No. 1).

      Although in many places serious efforts are made to provide the
      liturgy with a meaningful form, one certainly cannot neglect the
      need for responsible people to take care of the transmission of
      the theological and spiritual contents of the sacraments and in
      particular of the eucharistic celebration.

      So as to understand the difference between the initial dynamics
      of the liturgical movement, especially after the First World War
      with its successes and until the Vatican Council, and the liturgy's
      crisis at the end of the 20th Century, there are two books with
      almost identical titles, by Romano Guardini and by Cardinal
      Joseph Ratzinger, which might be useful.

      While Guardini's book "Of the Spirit of the Liturgy," which on the
      occasion of Easter 1918 inaugurated the famous "Ecclesia
      orans" series by the Abbot Ildefons Herwegen, describes a
      wonderful initial atmosphere, J. Ratzinger, who often refers to
      Guardini in his work "Introduction to the Spirit of the Liturgy,"
      attempts to make the essence of the liturgy understood in its
      profound spirituality and essential and real expressive forms
      including the kneeling, the joining of the hands, and also the
      forms of silent adoration and the spiritual dimension of verbal
      and mental communion.

      Both these authors have confronted the problem from different
      points of view, a problem that has become increasingly serious
      in the course of the 20th century, including "modern man's
      liturgical capacity," of which Guardini spoke so much at the
      Mains Liturgical Conference in 1946. In an important conference
      held in 1965, during the university week in Salzburg, Joseph
      Ratzinger, in the happy atmosphere of the post-council liturgical
      reforms, confronted the problem of liturgical incapacity, speaking
      of the "crisis of the sacramental idea in the modern conscience."

      Modern man, formed by secularism and an immanentist and
      technical environment, no longer understands the individual rites
      and gestures of the liturgy. The crisis cannot be solved with
      aesthetic changes and pedagogical pastimes. Liturgical
      scholars during the first half of the 20th century worked in an
      excellent manner for the renewal of the liturgy, because they
      were theologians. These new narrow-minded characters
      instead, who consider the liturgy a playground for their fixations,
      simply consolidate the liturgical crisis, because they create a
      liturgy which is aimed at exterior effects and not at transmitting
      the contents of the faith.

      A "Sanatio in radice" is needed. The problem is profound and
      concerns the understanding that modern man has of himself
      and of the world and of his twisted relationship with God. It is
      difficult for the fundamental ideas of the liturgy to penetrate the
      average secularist and immanentist mentality.

      The real idea of the liturgy derives from the embodied reality of
      the relationship between God and mankind and this means that
      the symbolism that belongs to the completeness of this world
      should be the mediation in the immediateness with God. In the
      sacraments God's unity with mankind is accomplished in a way
      that corresponds to human nature. This idea is not only a nice
      thought, but reality in Jesus Christ, the human presence of God
      among men.

      For those who do not know Jesus Christ, God's existence and
      actions remain an unsolvable enigma, faced with which they
      capitulate. God is punished with indifference to the extent that he
      suspects that he is dealing with what is only a projection or a
      mark of the inexplicability of human existence.

      The modern religiosity of the New Age movement, the
      syncretism of religious pluralism and the penetration of the
      monistic conceptions of the world that are typical of Asian
      religious traditions follow the idea of a personal reality and the
      personal understanding that man has of himself, reaching the
      supremacy of the "all" over the individual.

      There is no searching for a sacramental topical presentation of
      redemption in a dialogical and communicative manner, but a
      religious experience in which the subject can dissolve. The
      biblical religion of the self-revelation of God One and Triune is
      based on the fact that the Word of God is addressed to mankind
      who meets him in his act of grace in the Spirit. Mankind is called
      by name and in any situation must turn to God, who confirms
      him as a person in the act of fulfillment.

      The purpose of the encounter with God is love, which does not
      dissolve or generalize, but affirms and personalizes, in which
      God says "you" to each of us. People who are personal
      creatures do not dissolve in the divine numinous or in a
      personal manner. They obviously become "sons in the Son." In
      Christ they can, through the Holy Spirit, say to God: Abba, Father.
      The liturgy and therefore also the Mass have an essential and
      structural Trinitarian form (see Galatians 4:4-6; Romans 8).

      Immanuel Kant, in his work "Religion within the Boundaries of
      Reason Alone" (1793), has already emptied confessions of faith
      of their real content and consequently also the Christian
      sacraments of their means for achieving grace, and he
      considered them to be only the symbols of the moral needs of
      the conscience. ... In a number of orientations of modern
      psychology and sociology, the sacraments, regardless of their
      theological contents, were reduced to a stabilizing function for
      the psychic and social equilibrium.

      They are considered the symbolic expression of the numinous
      nostalgia, linked to the mythological dimension of the
      conscience, rather than real means for communicating between
      God and mankind, established by the personal God himself
      through Jesus Christ and entrusted to the Church for
      celebration. Therefore there is not only the question of the
      anthropological basis of mankind's symbolic capacity, but also
      the even more important issue of his transcendental capacity
      which is expressed and achieved in the symbolism of the words
      and the gestures.

      The only ones who can understand the liturgical language are
      those who understand the principal concepts of the words and
      the gestures in their nature of the Word of God who acts in those
      who believe.

      One of the main reasons for which the theological in-depth study
      of the Eucharist and its liturgical reform have been so unfruitful,
      is the general situation of the faith and the difficulty in identifying
      the relationship between the world and God in the intervention of
      the history of redemption, which achieves its eschatological
      summit in Christ. It is in fact from him that the ecclesial and
      sacramental enacting of communion of life with God begins,
      molded by the Incarnation.

      All catechistic activities related to baptism, confirmation and first
      Communion are devoid of meaning and disappointing to
      parents, priests, [ecclesiastics] and scholars alike, because they
      do not manage to transmit a relationship with a living God deeply
      rooted within the person and in the person's ethicality, rationality
      and spirituality. Tensions and incurable contrasts between the
      ecclesial magisterium and their image of the world, presumably
      molded by science, are thereby generated in many adults.

      Only that which appears possible to a rationality reduced to
      natural fortuitousness seems credible to them. The current
      death of a man who died 2,000 years ago appears, however, as
      the symbolic topical presentation of the moral image of Jesus.
      The Real Presence can only mean the firm intention to follow his
      example when eating a piece of bread as an oblation and an
      experience of communion that is merely of a sentimental nature.

      The Eucharist appears as the realization of Christ Crucified.
      Committing a well-known interpretive mistake, contemporary
      man, educated in the Freudian school, assesses Jesus' death
      using the category of sacrifice or even that of the victim who
      represents us and expiates our sins.

      In contrast with the New Testament and also with the great
      conceptions of the doctrine of liberation, the interpretation of the
      death of Jesus as a sacrificed wanted by an angry and terrible
      God, which destroys him, is an alteration that is changed in a
      superficial and cynical manner, and the resulting caricature is
      refused in disdain.

      The interpretation of Christ's sacrifice linked to an image of God,
      which the general Christian tradition refuses as contrary to the
      Revelation, is nothing but the proof of misleading interpretative
      methods, adopted by people who transform the Christian faith
      into its opposite so as to mock its hostility to reason.

      The cross is in reality a bloody sacrifice not in the ritual sense of
      a pagan human or animal offering, but because the sacrificial
      act consists in the gift of Self for the redemption of mankind,
      which includes Jesus' gift of his own human life (see Hebrews
      5:8 and following). In accordance with this, eating and drinking
      "of his flesh and His blood" is not a initiatory banquet or a
      "feeding oneself on the body of a God" in the real or
      metaphorical sense of some mystery religions, but the real
      human communion with the "word of God Incarnate" (John 1:14),
      in Jesus Christ, the Son of the Father, who makes a gift of his
      flesh, hence of his life, for the life of the world.

      Those who are part of this bread, meaning that they are familiar
      with the historical and paschal Jesus, remain in Christ and
      Christ remains in them: "As the living Father has sent me and I
      live by the Father, so he that eateth me, the same also shall live
      by me" (John 6:57). Jesus reveals himself this way: "I am the
      bread of life" (John 6:48). The sacramental acceptance of the
      gifts of bread and wine transmit an authentic "koninis" with the
      Word Incarnate and gives to those who believe in his name, "the
      power to be made the sons of God" (John 1:12).

      In the preface of the aforementioned book by Cardinal Joseph
      Ratzinger, "The Spirit of the Liturgy," the author confronts the
      issue of the possibilities and the risks of a renewed liturgy and
      promotes in-depth understanding and a dynamic realization of
      the liturgical forms by the Spirit of Christ, establishing the
      foundations of faith in the Church and in this manner animating
      its liturgical body and filling it with life:

      "One could therefore state that at the time, in 1918, the liturgy,
      from a certain point of view, appeared as a perfectly preserved
      fresco, although covered by a thick layer of plaster. It was present
      in the Missal, with which the priest celebrated the liturgical form,
      which had evolved from its origins, but for the faithful it was
      hidden by private forms and trends of prayer. Thanks to the
      liturgical movement and then in a definite manner with the
      Second Vatican Council, this fresco was returned to the light and
      for a moment we were all fascinated by the beauty of its colors
      and its figures. In the meantime, however, due to climatic
      conditions and various mistaken attempts to restore and rebuild
      it, that fresco became endangered and there was a threat that it
      might go to ruin unless the necessary measures were quickly
      taken to put an end to these damaging influences. Obviously
      there is no question that it should be covered with new plaster,
      but a renewed respect and a new understanding of its message
      and its reality is indispensable, so that having brought it back to
      light does not represent the first step for its definite downfall"
      (see pages 7-8).

      * * *


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      3. Today's Lectionary Readings Text

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      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.

      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
      © Copyright 2002 John N. Lupia for Roman Catholic News
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