Loading ...
Sorry, an error occurred while loading the content.

Volume 2, Issue 241

Expand Messages
  • John N. Lupia
    ROMAN CATHOLIC NEWS Volume 2, Issue 241 FRIDAY 15 November 2002 Feast of St. Albert the Great * * * WEAR THE BROWN SCAPULAR OF OUR LADY OF MOUNT CARMEL AND
    Message 1 of 1 , Nov 15, 2002
    • 0 Attachment

      Volume 2, Issue 241
      FRIDAY 15 November 2002

      Feast of St. Albert the Great

      * * *


      * * *

      • John Paul II Received by Italian Parliament
      • Pope Appoints New Secretary for Dialogue with Religions
      • Papal Address to Italian Parliament
      • Canonization Process Difficult -- and Rightly So
      • U.S. Bishops' Statement on Response to Clergy Sex Abuse

      * * *

      John Paul II Received by Italian Parliament

      Pope's Words Heal Long-standing Divisions

      ROME, NOV. 14, 2002 (ZENIT.org) - John Paul II's visit to the Italian Parliament marks the first time a pope has ever been received by both chambers of the Parliament in the presence of all state authorities.

      Italy's past history explains why it never invited a pope to address both chambers of Parliament, as well as the enormous interest today's event generated in the country.

      The birth of the Italian State in 1870 caused profound tensions with the Vatican. The Papal States were annexed, and the Church was in disagreement with the ideology of some of the leaders of Italian unification.

      In 1865, Pope Pius IX wrote Victor Emmanuel II, first king of Italy, describing the difficult situation of the Catholic Church in the country. Out of 229 Episcopal Sees, 108 were vacant. Moreover, 80 bishops, among them 9 cardinals, had been arrested, tried, and sentenced to prison terms or exile=.

      On July 7, 1866, all juridical recognition was withdrawn from nearly 1100 orders, congregations, and religious communities. Their goods became the property of the state. On Sept. 20, 1870, Italian troops occupied the Papal States. Pius IX shut himself in the Vatican and declared himself a prisoner.

      The Pope regarded the seizure of Church property as an historical injustice, and feared that, without temporal sovereignty, he would lose the independence needed to carry out his universal spiritual task. As a result, in 1871 Pope Pius IX pronounced the "Non Expedit," which impeded Catholics from taking an active part in the political life of a unified Italy. Specifically, they were not to vote.

      The issue was resolved finally with the signing of the Lateran Pacts of 1929 between the Kingdom of Italy and the Vatican. The pacts reconciled the state and the Catholic Church, and guaranteed the reconstruction of the Papal State, defining the present limits of Vatican City. Both states recognized their mutual sovereignty, and Catholicism was recognized as the state religion of Italy.

      In recalling the centenary of the annexation of the Papal States, Pope Paul VI acknowledged that historically the annexation has brought about the "liberation" of the Church from the weight of temporal power.

      In 1984, Italy and the Vatican signed a new concordat, stating that Catholicism was no longer the state religion; religious teaching in schools became optional. In addition, a new way was introduced of financing the Church, according to which citizens may allocate to any recognized religion 0.8% of their income taxes.

      In his address to the Italian Parliament today, John Paul II acknowledged that relations between Italy and the Catholic Church "has gone through widely different phases and circumstances, subject to the vicissitudes and contradictions of history."

      "But at the same time," he continued, "we should recognize that precisely this sometimes turbulent sequence of events has had highly positive results, both for ... the Catholic Church, and for the beloved Italian nation."

      * * *

      Pope Appoints New Secretary for Dialogue with Religions

      ROME, NOV. 14, 2002 (ZENIT.org). John Paul II appoints Italian Archbishop Pier Luigi Celata secretary of the Pontifical Council for Inter-Religious Dialogue.

      Archbishop Celata, previously an apostolic nuncio in a number of countries, replaces British Archbishop Michael Louis Fitzgerald, whom the Holy Father elevated to president for the same council on Oct. 1.

      The council promotes dialogue with other religions, in keeping with the spirit of Vatican Council II, particularly the declaration "Nostra Aetate." This excludes relations with Christians and Jews since these are the responsibility of the Pontifical Council for Promoting Christian Unity; the Commission for Religious Relations with Judaism forms part of this Council.

      Archbishop Pier Luigi Celata, 65, entered the Vatican's diplomatic service in 1967. He has served as Apostolic Nuncio in Malta (1985), the Republic of San Marino (1988), Slovenia (1992), Turkey (1995), Turkmenistan (1997), Belgium and Luxembourg (1999).

      Archbishop Fitzgerald is replacing Nigerian Cardinal Francis Arinze, 69, as president of the council; Cardinal Arinze was appointed prefect of the Congregation for Divine Worship and the Discipline of the Sacraments on Oct. 1.

      * * *

      Papal Address to Italian Parliament

      VATICAN CITY, NOVEMBER 14, 2002 (ZENIT.org).- Here is the address John
      Paul II delivered during the first visit of the bishop of Rome to the Italian Parliament.

      Mr President of the Italian Republic,
      Honorable Presidents of the Chamber of Deputies and of the Senate,
      Mr President of the Council of Ministers,
      Honorable Deputies and Senators,

      1. I am deeply honored by the marvelous welcome given me today in this illustrious seat of government, in which you are the worthy representatives of the Italian people. To each and every one of you I extend my warm and respectful greeting, fully aware of the special significance to be attributed to the presence of the Successor of Peter in the Italian Parliament.

      I thank the President of the Chamber of Deputies and the President of the Senate of the Republic for the noble words with which they have expressed your shared sentiments, giving voice also to the millions of your fellow citizens whose affection I experience daily in my many meetings with them. That affection has always been with me from the very first months of my election to the See of Peter. On this occasion, therefore, I again wish to voice my deepest gratitude to the Italian people.

      Already in my days as a student in Rome and later during my periodic visits to Italy as a Bishop, especially during the Second Vatican Ecumenical Council, I learned to admire your country, where the proclamation of the Gospel, begun in Apostolic times, gave rise to a civilization marked by a wealth of universal values and a marvelous flourishing of the arts, which have portrayed the mysteries of the faith in works of incomparable beauty. How often have I touched with my own hand, as it were, the splendid traces which the Christian religion has impressed on the customs and culture of the Italian people! This
      can be clearly seen also in countless men and women Saints, whose charism has had an extraordinary impact upon the peoples of Europe and of the world. It suffices to recall Saint Francis of Assisi and Saint Catherine of Siena, the Patrons of Italy.

      2. Truly deep is the bond that exists between the Holy See and Italy! We all know that this association has gone through widely different phases and circumstances, subject to the vicissitudes and contradictions of history. But at the same time we should recognize that precisely in the sometimes turbulent sequence of events that bond has had highly positive results, both for the Church of Rome, and therefore for the Catholic Church, and for the beloved Italian Nation.

      In fostering this closeness and cooperation, with respect for mutual independence and freedom, much was achieved by the great Popes that Italy has given to the Church and the world during the last century. Suffice it to remember Pius XI, the Pope of the Reconciliation, and Pius XII, the Pope of Rome's safety during the War and, closer to us, Popes John XXIII and Paul VI, whose names I too, like John Paul I, have taken.

      3. In an effort to present a broad overview of the history of recent centuries, we can well say that Italy's social and cultural identity, and the civilizing mission it has exercised and continues to exercise in Europe and the world, would be most difficult to understand without reference to Christianity, its life-blood.

      Allow me, therefore, respectfully to invite you, the elected Representatives of this Nation, and with you the whole Italian people, to maintain a convinced and pondered trust in the heritage of virtues and values handed down by your forebears. It is on the basis of this trust that it will be possible to give clear answers to the issues of the moment, however complex and difficult they may be, and even more, to look boldly to the future, asking what more Italy can do for the progress of civilization.

      In the light of the extraordinary juridical experience acquired in the course of the centuries, beginning from pagan Rome, how can one not feel an obligation, for example, to continue to offer the world the fundamental message according to which, at the center of every just civil order, there must be respect for man, for his dignity and for his inalienable rights? With good reason the ancient adage stated: Hominum causa omne ius constitutum est. Such an affirmation implies the conviction that there exists a "truth about man" which asserts itself beyond the barriers of different language and cultures. In this perspective, speaking at the General Assembly of the United Nations Organization on the Fiftieth Anniversary of its foundation, I recalled that there are universal human rights, rooted in the nature of the person, in which are reflected the objective requirements of a universal moral law. And I added: "These are not abstract points; rather, these rights tell us something important about the actual life of every individual and of every social group. They also remind us that we do not live in an irrational or meaningless world. On the contrary, there is a moral logic which is built into human life and which makes possible dialogue between individuals and peoples (No. 3).

      4. Following with affectionate attention the development of this great Nation, I am led to believe that, in order for its characteristic qualities to be more clearly expressed, it needs to increase its solidarity and internal cohesion. Thanks to the riches of its long history, as also to the multiplicity and dynamism of its social, cultural and economic enterprise and activities, which in various ways shape its peoples and its territory, the reality of Italy is certainly extremely complex. It would be impoverished and impaired by a forced uniformity.

      The path which makes it possible to maintain and use differences to advantage, without them becoming sources of confrontation and obstacles to overall progress, is the path of sincere and steadfast solidarity. This solidarity has profound roots in the heart and in the customs of the Italian people, and one of the ways in which it is currently being expressed is in numerous and praiseworthy forms of voluntary work. But there is also an evident need for solidarity in the relationships between the various sectors of society and between the diverse geographical areas. As political leaders and institutional representatives, you yourselves can give a particularly important and effective example in this field. Your example will be all the more meaningful insofar as the dialectic of politics tends rather to emphasize differences. Your activity in fact takes on all its noble significance to the extent that it is seen to be prompted by a true spirit of service to your
      fellow citizens.

      5. Decisive in this perspective is the presence in the heart of each one of an intense awareness for the common good. The teaching of the Second Vatican Council in this matter is very clear: "The political community... exists for the common good: this is its full justification and meaning and the source of its specific and basic right to exist" (Gaudium et spes, 74).

      The challenges facing a democratic State demand from all men and women of good will, irrespective of their particular political persuasion, supportive and generous cooperation in building up the common good of the Nation. Such cooperation, however, cannot prescind from reference to the fundamental ethical values inscribed in the very nature of the human person. In this regard, in my Encyclical Letter Veritatis Splendor I warned of the "risk of an alliance between democracy and ethical relativism, which would remove any sure moral reference point from political and social life, and on a deeper level make the acknowledgement of truth impossible" (No. 101). In fact, as I noted in another Encyclical Letter, Centesimus Annus, if there exists no ultimate truth to guide and direct political life "ideas and convictions can easily be manipulated for reasons of power. As history demonstrates, a democracy without values easily turns into open or thinly disguised totalitarianism" (No. 46).

      6. I cannot fail to mention, on such a solemn occasion, another grave threat that bears upon the future of this Country, one which is already conditioning its life and its capacity for development. I refer to the crisis of the birthrate, the demographic decline and the ageing of the population. Raw statistical evidence obliges us to take account of the human, social, and economic problems which this crisis will inevitably impose on Italy in the decades to come. Above all, it encourages -- indeed, I would dare to say, forces -- citizens to make a broad and responsible commitment to favor a clear-cut reversal of this tendency.

      The Church's contribution to the development of an attitude and culture by which this reversal of tendency can become possible is her pastoral action in favor of families and openness to life, and more in general in favor of a way of life marked by self-giving. But there is also ample room for political initiatives which, by upholding recognition of the rights of the family as the natural society founded upon marriage, according to the expression of the Constitution of the Italian Republic (cf. art. 29), can make the task of having children and bringing them up less burdensome both socially and economically.

      7. At a time of often radical change, when past experience seems increasingly irrelevant, there is an ever greater need for a solid formation of the person. This too, distinguished Representatives of the Italian people, is an area which calls for the broadest cooperation, to ensure that the primary responsibilities of parents can find adequate support. The intellectual training and the moral education of young people remain the two fundamental "ways" for all persons, in the decisive years of their development, to prove themselves, to widen the horizons of the mind and to prepare for the reality of life.

      Men and women live a genuinely human existence thanks to culture. Through culture they find their true being and come to a deeper "ownership" of themselves. The thoughtful person understands clearly that the human measure of a person is who he is rather than what he has. The human value of each individual is directly and essentially related to being, not having. For this reason a nation concerned for its own future promotes the development of its learning centers in a healthy climate of freedom, and leaves no effort undone to improve their quality, in close cooperation with families and all sectors of society, as in fact is the case in most European countries.

      No less important for the formation of the person is the moral climate prevalent in social relations, and which at the present time is massively conditioned by the communications media; this challenge is a concern for every individual and family, but particularly for those charged with major political and institutional responsibilities. The Church, for her part, will never cease to carry out also in this field that educational mission which is par=t of her very nature.

      8. The genuinely "human" nature of society is shown especially in the attention which it is able show towards its weakest members. If we considerItaly's development in the almost sixty years since the devastation of the Second World War, we can only admire the immense progress made towards a society in which all are guaranteed acceptable living conditions. But it is likewise necessary to acknowledge the continuing grave crisis of
      unemployment affecting the young in particular, and the many forms of poverty, deprivation and marginalization, both old and new, involving numerous individuals and families, whether Italians or immigrants to this country. Great therefore is the need for a willing and comprehensive network of solidarity, in which the Church is entirely committed to making her own specific contribution.

      Such solidarity, however, needs to be able to count above all on constant and close attention on the part of public Institutions. In this context, and without prejudice to the need to guarantee the security of citizens, attention needs to be given to the prison situation, where inmates often live in conditions of appalling overcrowding. A gesture of clemency towards prisoners through a reduction of their sentences would be clear evidence of a sensitivity which would encourage them in their own personal rehabilitation for the sake of aconstructive re-insertion into society.

      9. A self-confident and internally cohesive Italy can be a great enrichment for the other nations of Europe and the world. I wish to share this conviction with you at this time, when the institutional shape of the European Union is being defined and its expansion to include many countries of Central and Eastern Europe appears imminent, as it were sealing the end of an unnatural division. It is my hope that, thanks also to Italy's support, the new foundations of the European "common house" will not lack the "cement" of that extraordinary religious, cultural and civil patrimony which has given Europe its greatness
      down the centuries.

      There is a need to guard against a vision of the Continent which would only take into account its economic and political aspects, or which would uncritically yield to lifestyles inspired by a consumerism indifferent to spiritual values. If lasting stability is to be given to the new unity of Europe, there must be a commitment to ensuring that it is supported on those ethical foundations which were once its basis, while at the same time making room for the richness and diversity of the cultures and traditions which characterize
      individual nations. In this noble Assembly I would like to renew the appeal which in recent years I have made to the various peoples of the Continent: "Europe, at the beginning of the new millennium, open once again your doors to Christ!"

      10. The new century just begun brings with it a growing need for concord, solidarity, and peace between the nations: for this is the inescapable requirement of an increasingly interdependent world, held together by a global network of exchanges and communications, in which nonetheless deplorable inequalities continue to exist. Tragically our hopes for peace are brutally contradicted by the flaring up of chronic conflicts, beginning with the one which has caused so much bloodshed in the Holy Land. There is also international terrorism, which has taken on a new and fearful dimension,
      involving in a completely distorted way the great religions. Precisely for this reason, the world's religions are challenged to show all their rich potential for peace by directing and as it were "converting" towards mutual understanding the cultures and civilizations which draw inspiration from them.

      In this great enterprise, on whose outcome depends the future of the human race in coming decades, Christianity has its own particular genius and responsibility: by proclaiming the God of love, it presents itself as the religion of mutual respect, forgiveness, and reconciliation. Italy and the other nations historically rooted in the Christian faith are in a sense inherently prepared to open up for humanity new pathways of peace, not by ignoring the danger of present threats, yet not allowing themselves to be imprisoned by a "logic" of conflict incapable of offering real solutions.

      Illustrious Representatives of the Italian People, a prayer arises spontaneously from the depths of my heart: from this ancient and glorious City -- from this "Rome where Christ is Roman", in Dante's celebrated phrase (Purgatorio 32:102) - I implore the Redeemer of man to grant that the beloved Italian Nation will continue, now and in the future, to live in a way worthy of its radiant tradition, and to draw from that tradition new and abundant fruits of civilization, for the material and spiritual progress of the whole world.
      God bless Italy!

      [Original text: Italian. Translation issued by Vatican Press Office]

      * * *

      Canonization Process Difficult -- and Rightly So

      Historians and Postulators Meet in Rome

      ROME, NOV. 14, 2002 (ZENIT.org).- A cause of canonization is anything but easy. Historians, doctors, and postulators involved in the process come across a myriad of obstacles and misunderstandings that can delay for years -- or forever -- a candidate's reaching the altars.

      These obstacles were highlighted at a meeting of the Coordinating Commission of Religious Historians, held on Tuesday, entitled: "Studied Sanctity, Recognized Sanctity: Hagiography, Postulation, and New Research on the Sacred."

      The historians concluded that "processes of canonization are ways of purification, in which one must struggle to clarify issues and overcome the dark points of all causes."

      Patience, resistance, and acceptance of truth are necessary elements to complete the cause, concurred the speakers, including Fr. Innocenzo Venchi, O.P., postulator general of the Dominican Order; Fr. Reginald Gregoir, religious of the Sylvestrine Benedictine Congregation; and professor Sofia Boesch.

      Friar Paolino Rossi, postulator general of the Capuchins, revealed details from the controversial history of the canonization cause of St. Pio of Pietrelcina, explaining how, during the process, the saint long celebrated as Padre Pio was accused of disobedience, lying, and immorality.

      Hearing of these and other difficulties exposed by the postulators, Fr. Giancarlo Rocca, president of the seminary and of the comission, said that the Church is prudent and patient in the processes of canonization, especially as regards celebrated personages who, precisely for this reason, can be more easily slandered.

      Rocca explained that the historians' task is "boring, painstaking, and tiring," but emphasized the precious task they carry out for the good of the Church and of society.

      * * *

      U.S. Bishops' Statement on Response to Clergy Sex Abuse

      WASHINGTON, DC, Nov. 14, 2002 (Zenit.org).- What follows is a statement from the United States Conference of Catholic Bishops (USCCB) regarding the Charter for the Protection of Children and Young People:

      In the preamble to the Charter for the Protection of Children and Young People, we pledge that we (bishops) will respond to the demands of the charter in a way that manifests our accountability to God, to God's people and to one another. Without at all diminishing the importance of broader accountability, this statement focuses on the accountability which flows from our episcopal communion and fraternal solidarity, a moral responsibility we have with and for each other.

      While bishops are ordained primarily for their diocese, we are called as well to protect the unity and to promote the common discipline of the whole church (Canon 392). Participating together in the college of bishops, we are responsible to act in a manner that reflects both effective and affective collegiality, including fraternal support, fraternal challenge and fraternal correction.

      In a spirit of collegiality and fraternity, while respecting the legitimate rights of bishops who are directly responsible to the Holy See, we commit ourselves to the following:

      1. Within each of our provinces, we will assist each other to interpret correctly and implement, within our respective jurisdictions, the Charter for the Protection of Children and Young People, always respecting church law and striving to reflect the Gospel.

      2. In particular, we acknowledge our mistakes in the past when some bishops have transferred, from one assignment to another, priests who had abused minors. We recognize our role in the suffering this has caused. We apologize for it. As we expressed in the charter, we "take responsibility for dealing with this problem strongly, consistently, and effectively in the future."

      3. In cases of an allegation of sexual abuse of minors by bishops, we will apply the requirements of the charter also to ourselves, respecting always church law as it applies to bishops. In such cases, the metropolitan will be informed when an allegation has been made against a bishop (the senior suffragan bishop will be informed when an allegation has been made against a metropolitan).

      4. In cases of financial demands for settlements involving allegations of any sexual misconduct by bishops, the metropolitan will be informed (the senior suffragan bishop will be informed when such a demand has been made regarding a metropolitan).

      5. Within each of our provinces, as an expression of collegiality, including fraternal support, fraternal challenge and fraternal correction, we will engage in ongoing mutual reflection upon the exercise of our episcopal ministry and upon our commitment to holiness of life.

      In two years, this Statement of Episcopal Commitment will be reviewed by the Ad Hoc Committee on Bishops' Life and Ministry. The text can be found at

      * * *


      1. HOW TO USE LINKS -- RealPlayer

      Roman catholic News is very happy to announce new exciting links available to you, our fine subscribers. Some links require Realplayer a software program that allows you to see live television and hear audio recordings as well as listen to live radio. The software is free. To obtain your free copy go to EWTN Live TV and Radio on the link below and scroll down until you find the Download Free RealPlayer link and click it on.

      2. Live EWTN TV and Radio


      • Live EWTN TV - English • EWTN AM/FM RADIO
      • Live EWTN TV - Spanish • Catholic World Today Radio
      • Today's Homily (Video) • Audio of Today's Homily
      • Audio of Pope's Wednesday Audience • Radio Catolica Mundial
      • Audio of EWTN's The World Over • Mother Angelica Live (Video)
      • Audio Library • Life On The Rock (Video)
      • The Journey Home (Video) • EWTN Religious Catalogue (Video)

      Send EWTN donations online:

      * * *

      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."

      © Copyright 2002 John N. Lupia for Roman Catholic News
    Your message has been successfully submitted and would be delivered to recipients shortly.