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Volume 3, Issue 85

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  • John N. Lupia
    Message 1 of 1 , May 1, 2003

      Volume 3, Issue 85

      FRISDAY 2 MAY 2003

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      • Pope to Maintain Dialogue With Castro for Sake of Democracy
      • Vatican II, 40 Years Later: "Sacrosanctum Concilium"
      • Cardinal Castrillón to Celebrate a Tridentine Mass in Rome
      • Church in Mongolia: Small, Growing and Anxious for a Papal Visit
      • Church in Italy Urges Pilgrimages to the Holy Land
      • Administrator of Fall River Is Named Bishop
      • Chiara Lubich's Address at International Marian Congress

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      Pope to Maintain Dialogue With Castro for Sake of Democracy

      Vatican Secretary of State Tells of John Paul II's Hope

      CASTEL GANDOLFO, Italy, MAY 1, 2003 (Zenit.org).- The Vatican's secretary of state says that John Paul II will continue his dialogue with Fidel Castro in hopes of fostering the democratization of Cuba.

      Cardinal Angelo Sodano made the disclosure when speaking to journalists about the recent wave of repression against political dissidents in the island nation.

      Cardinal Sodano, who was attending a Marian congress here, said that the Pope is convinced that he "must continue the dialogue" to contribute to Cuba's democratization.

      "In life, every one must be given the possibility to come out of the world in which he has shut himself," the cardinal said. "The great hope the Pope nourishes, which I also nourish, is that he will be able to lead that nation to new goals of democracy, while respecting the achievements in these past decades."

      This "latest decision has certainly been a disappointment for the Pope and for so many free peoples in the world, with three executions and the courts' harsh sentences," the cardinal added.

      "The Pope expressed his distress and has asked that, at least, there be gestures of clemency in favor of the imprisoned," the cardinal said, alluding to the letter he sent to Castro on Palm Sunday.

      "We will continue that dialogue through Archbishop Luis Robles Díaz, our very good nuncio in Cuba, and through the bishops and Cardinal Jaime Ortega, archbishop of Havana," Cardinal Sodano said. "The dialogue will never be interrupted, because there is always a basis for conversation with all people."

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      Vatican II, 40 Years Later: "Sacrosanctum Concilium"

      Monsignor Peter Elliott on the Constitution on the Sacred Liturgy

      MELBOURNE, Australia, MAY 1, 2003 (Zenit.org).- Forty years after the Second Vatican Council, ZENIT is asking Church leaders and prominent laity to reflect on some of the main documents of the gathering.

      Here, ZENIT spoke with Monsignor Peter Elliott about "Sacrosanctum Concilium," the pastoral constitution on the Sacred Liturgy.

      Monsignor Elliott is the author of "Ceremonies of the Modern Roman Rite" and "Ceremonies of the Liturgical Year," widely used manuals published by Ignatius Press. He is episcopal vicar for religious education, professor at the John Paul II Institute for Marriage and the Family, and a parish priest in the Archdiocese of Melbourne.

      Q: What were some of the good things that "Sacrosanctum Concilium" produced?

      Monsignor Elliott: The council document was the mandate for post-conciliar liturgical reform and most of the reforms are good, especially better celebrations of the sacraments, concelebration, the reform of the Divine Office and the wider use of the vernacular.

      Q: Why did liturgy go awry so much in the post-conciliar era?

      Monsignor Elliott: Basically, the work of the liturgical movement and Pius XII in "Mediator Dei" on the meaning and spirit of the liturgy was not properly assimilated before the council.

      The opening doctrinal section of "Sacrosanctum Concilium" is brief, because it presupposes "Mediator Dei." Then, after the council, the "changes" were brought in an authoritarian way, hastily, often without respect for popular piety and what people valued. Extremists and cranks soon moved in, experimenting, innovating and pushing people around. They moved many altars but not so many hearts.

      I also believe that some changes to the Mass went beyond what the council Fathers envisaged in "Sacrosanctum Concilium," and this is the very area where we still encounter problems. We also need to remember that the late 1960s and 1970s was an era of cultural modernism, marked by overconfidence, radical chic and bad taste.

      Q: Are the liturgical problems behind us?

      Monsignor Elliott: There has been some stabilization and the revised Roman Missal and General Instruction should help, but there are still widespread problems -- sloppy ceremonial, verbosity, vulgar music, disobedience and sheer ignorance.

      In some areas, in Australia for example, Church "renovators" are still destroying our patrimony and alienating people. These renovators are rushing their projects through before the Catholic people discover what is in the revised directives -- for example, the location of the tabernacle.

      I hope that the Vox Clara committee will put one problem behind us -- the poor English translations. We have suffered 30 years of banal and inaccurate texts. That scandal is on par with the mistranslated vernacular Bibles that spread errors at the time of the Reformation. It has played into the hands of the Lefebvrists and it is a major source of banal liturgy in English-speaking countries.

      Q: Would rapprochement with the Eastern Churches help the liturgy in the West?

      Monsignor Elliott: I would hope so, because we have much to learn from the East a sense of mystery, transcendence, the liturgy as a taste of heaven. The Eastern Churches also understand the liturgy as an action, both divine and human.

      In the West we often want to control, plan, even manipulate worship, so it centers more on us than on God. Liturgy becomes what we do, rather than the transforming work of the Holy Spirit.

      Q: One observer suggested that the liturgy should have been the last thing changed after Vatican II, rather than the first thing. Is this a fair observation?

      Monsignor Elliott: Not really, because this is an academic hypothesis. The historical reality was otherwise. The liturgical movement and reforms initiated by Pius XII converged with the pastoral needs of mission territories, and that made liturgical reform a priority for Blessed John XXIII and the council Fathers.

      Unfortunately, when people think of Vatican II they focus on liturgical change because that was the visible effect of the council they experienced in parishes. They should not forget the other great achievements of the council, such as the universal call to holiness, collegiality, ecumenism, the permanent diaconate and a richer theology of marriage.

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      Cardinal Castrillón to Celebrate a Tridentine Mass in Rome

      Plan Applauded by Archbishop Lefebvre's Successor

      VATICAN CITY, MAY 1, 2003 (Zenit.org).- Followers of Archbishop Marcel Lefebvre welcomed the announcement that Cardinal Darío Castrillón Hoyos will celebrate a Tridentine-rite Mass in a Roman basilica this month.

      The cardinal prefect of the Congregation for Clergy is also the president of the Pontifical Commission "Ecclesia Dei," which was established to promote reconciliation between Lefebvrists and Rome.

      He will celebrate the Mass on May 24 in the Basilica of St. Mary Major.

      "It is an important gesture on the part of Rome," the superior of the Society of St. Pius X, Bishop Bernard Fellay, told the Parisian newspaper La Croix. At the same time, Archbishop Lefebvre's successor said that "he now hopes for even clearer signs from Rome in our direction."

      "The traditional Mass in a Roman basilica will be a strong gesture for all Catholics attached to the traditional Roman liturgy," Bishop Fernando Areas Rifan told La Croix.

      The bishop is in charge of the apostolic administration of St. John Mary Vianney, a Brazilian entity that arose from Archbishop Lefebvre's schism and returned to full communion with Rome in January 2002.

      The rupture between the Society of St. Pius X and the Holy See took place on June 30, 1988, when Archbishop Lefebvre ordained four bishops (among them Fellay) without papal approval.

      On July 2 of that year, the Holy Father came out with the apostolic letter "Ecclesia Dei," in which he defined that episcopal ordination as "a schismatic act." Archbishop Lefebvre died in 1991.

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      Church in Mongolia: Small, Growing and Anxious for a Papal Visit

      Baptisms at Easter Swell a Tiny Community

      ULAN BATOR, Mongolia, MAY 1, 2003 (Zenit.org).- The Catholic Church in Mongolia grew by almost 30% -- in one day.

      The 137 Catholics who comprise the Church in this Northern Asian country rejoiced over the 40 new members baptized at Easter in the three parishes of the Apostolic Prefecture of Ulan Bator.

      Father Wenceslao Padilla, prefect apostolic of Ulan Bator, told the Fides news service: "Today more and more people are wanting to know more about the faith. Talk of a possible papal visit here is increasing public attention."

      "People trust us more," he said. "They stop me on the street and they know I represent the Catholic Church in Mongolia. In the past, people were almost ashamed to say they belonged to any other religion except Buddhism. But today Mongolians are better informed and they show more trust and openness toward us."

      The group of catechumens baptized at Easter consisted of three children and 37 young people aged 15-30 who had completed a two-year catechism course.

      The baptisms were celebrated in three parishes: 29 at Our Lady of the Assumption, 10 at Sts. Peter and Paul, one at the Good Shepherd Church.

      "There was great rejoicing, everyone was so happy," Father Padilla said. "Many non-Christians came to the Easter liturgies wanting to know more about our faith in Jesus Christ."

      In the meantime, this nation of 2.6 million is anxiously awaiting confirmation of a possible visit by John Paul II this year.

      "This would be an unforgettable event," said Father Padilla. "We have already set up special committees in view of the visit: program, liturgy, logistics, media relations, culture. We are ready to start preparation.

      "We are accelerating work on a new church of Sts. Peter and Paul, the first real Catholic church in Ulan Bator, which should be ready by the end of July. The 200 workmen are working hard. We hope the Holy Father will make us the gift of his presence and that he will be the one to consecrate and inaugurate our new church."

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      Church in Italy Urges Pilgrimages to the Holy Land

      To Support Region's Christian Communities

      ROME, MAY 1, 2003 (Zenit.org).- The Italian bishops' conference appealed to ecclesial communities to renew pilgrimages to the Holy Places, and urged businessmen, artisans and labor unions to initiate programs of cooperation with Christians there.

      Bishop Giuseppe Betori, secretary-general of the episcopal conference, made the appeals at the conclusion of the Italian prelates' pilgrimage of solidarity to the Holy Land, from April 22-25.

      Over the past five years, the Italian bishops' conference has allocated almost 5 million euros ($5.5 million) to fund programs of assistance, education and formation in the Holy Land. The money came from a 0.8% income tax that Italians may allocate to the Catholic Church.

      The prelates extended an invitation "to pilgrims, whom the war has kept away, to return to the land of Jesus" and "in this way support the local Christians, who are faced with a thousand difficulties," Bishop Betori said.

      At the end of the closing Mass in the Basilica of Gethsemane, concelebrated by Latin-rite Patriarch Michel Sabbah of Jerusalem and the Italian bishops, the conference secretary-general said that the situation in the Holy Land has been normalized.

      He suggested: "It would be desirable that all dioceses organize a pilgrimage to the Holy Land in the forthcoming months. ... Christians of the Holy Land represent all of us; we cannot leave them alone."

      "Thank you for coming to pray with us for Jerusalem," said Patriarch Sabbah during his homily. "We support you with our prayer, because the mother Church of Jerusalem prays for all the Churches of the world."

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      Administrator of Fall River Is Named Bishop

      WASHINGTON, D.C., MAY 1, 2003 (Zenit.org).- John Paul II has appointed Monsignor George Coleman, administrator of the Diocese of Fall River, as its bishop.

      He succeeds Bishop Sean O'Malley, who was appointed last September to lead the Diocese of Palm Beach in Florida.

      George Coleman was born in Fall River, Massachusetts, on Feb. 1, 1939. He studied at St. John's Seminary, Brighton, Massachusetts, and at the North American College and the Gregorian University in Rome, where he earned a licentiate in sacred theology.

      He was ordained a priest on Dec. 16, 1964. He was appointed vicar general of Fall River and moderator of the curia in 1994. He was diocesan director of education from 1977 to 1985.

      The Diocese of Fall River has a Catholic population of 350,570 in a total population of about 591,000.

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      Chiara Lubich's Address at International Marian Congress

      Focolare Founder Presents "Way of Mary" as Model for Christians

      CASTEL GANDOLFO, Italy, MAY 1, 2003 (Zenit.org).- Here is an excerpt of Chiara Lubich's address on Monday at the international Marian congress here. The founder of the Focolare Movement described the "Way of Mary" as a model for a Christian's way of perfection.

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      Since Mary is the prototype and form of the Church, it is evident that all Christians can find their model in this sublime creature. And so it was also with us. In fact, we discovered in Mary our form, the model of our way of perfection.

      Although the different moments in her life as presented by the Gospel were extraordinary, they appeared to us as successive stages that we could keep in mind to find light and encouragement as we passed through the different moments of our spiritual life.

      This clarification was so strong that we called our way the "Via Mariae," the "Way of Mary."

      Here are some of the stages in a very brief synthesis, little more than headings.

      The first event in Mary's life is the Annunciation (Luke 1:25), when the Word became flesh in her womb.

      Looking at the lives of several saints, we can notice that something similar happened to them.

      When people go to visit St. Damian's Church in Assisi, where Clare lived, the guide who explains that sacred place to them might sometimes say: "Here Christ became incarnate in the heart of Clare."

      Although Clare of Assisi had been living already a fervent Christian life, her meeting with St. Francis, who was the personification of the word "poverty" for the world, through a charism of the Spirit, brought forth a new reality in her. It made Christ grow in her soul to the point of making her one of the greatest saints of the Catholic Church.

      Similarly, when people come face to face with the charism of unity and agree to make it their own, something similar to what happened in Mary and certain saints takes place in them. Christ, in their heart, can truly grow spiritually in fulfillment of the reality of baptism.

      The second episode in Mary's life is her visit to Elizabeth. She went in order to help her. However, as soon as she arrived, having found in her relative a person who was open to the mysteries of God, she felt that she could share with her the great secret she had in her heart and she did so in the Magnificat, in this way narrating to Elizabeth her extraordinary experience.

      All those who get to know the Movement and choose God as the ideal of their life realize that in order to translate this choice into concrete terms they must begin to love. And they do love. But love is a light, and understanding something of the action of God present within them, they perceive, for the first time, the golden thread of his love in their life. And they willingly tell what they have understood to their brothers and sisters. It's their experience.

      The third event in Mary's life is the birth of Jesus (Luke 2:7; Matthew 1:25). In the Movement we love and we are loved in return because everyone wants to love.

      This mutual love brings about the presence of Jesus among people. It is -- as I mentioned earlier -- a "generating of Christ," in imitation of Mary.

      Mary presents her Son in the Temple and meets the old Simeon. It is a moment of joy for her, because this just and holy man confirms that her child is the Son of God.

      At the same time though, it is a suffering. Simeon turns to her and says: "And a sword will pierce through your own soul also" (Luke 2:35).

      Those who want to live the spirituality of the Movement go through a similar experience.

      It is when they come to know that in order to walk along this way, it is necessary to say "yes" to the cross. It is the announcement of the mystery of Jesus crucified and forsaken as being essential to the life of unity.

      Quite soon after Simeon's warning, Mary suffers during the flight to Egypt (Matthew 2:13), undergoing a persecution that was marked by the blood of many innocent children.

      To a certain extent, something similar happens to those who follow the Via Mariae. The ideal that they live and present to the world is in antithesis with the world. It is no wonder then that when they begin to spread this ideal, the first signs of opposition can appear. In those moments, they need to respond by loving Jesus forsaken, the victim of persecution par excellence, in these crosses so that the risen Lord may continue to shine forth in their heart.

      When Jesus is 12 years old, he stops in Jerusalem to speak with the doctors in the Temple. When Mary finds him again, she says: "Son, why have you treated us so? Your father and I have been looking for you anxiously" (Luke 2:48). And Jesus responds: "Why were you looking for me? Did you not know that I must be in my Father's house?" (Luke 2:49).

      This is a new step in Mary's life. We could compare her frame of mind in that moment with a typical period lived by those who follow our way. They become aware, perhaps after years, that various temptations, painful aridity, long since gone due to the effect of the charism they embraced, now resurface with acute insistence.

      This makes them suffer and they turn to the Lord, saying: "Why have you left me?"

      Then the Lord seems to answer them: "Did you not know that all the good and beautiful things that you experienced were mine, that you received them only out of pure grace?"

      This lays the necessary foundations of humility so that Christ may live and grow in these persons. This period might be the so-called night of the senses which the mystics speak of.

      Also for Mary, the loss of Jesus in the Temple was, in a certain way, a "night of the senses": She no longer saw him, she no longer heard his voice. His presence had been taken away from her mother's love.

      After this trial, as far as we know, Mary lived a long period of intimate family life with Jesus.

      Likewise, those who humbly accept and overcome the preceding stages and trials frequently find a new and deeper union with Jesus.

      This period can last for a long time, even though crosses are not lacking.

      Then Jesus begins his public life and Mary follows him in his mission with her heart, at times, also physically.

      All this reminds the people of the Movement of that period in their spiritual life in which, having acquired the habit of listening to the voice of Jesus in their heart, they become keenly aware of it and they follow it.

      During his public life, Jesus pronounced words of eternal life, he worked miracles, he formed the disciples and he founded the Church.

      Persons of the Movement who have reached this point are involved in similar facts performed by Jesus who is present in them and in their midst. In them too, Jesus pronounces words which have the flavor of eternity.

      Through them also, he works miracles of conversion, for example. His presence in them knows how to shape his disciples and thus to bring about new developments in the kingdom of God.

      And now comes the hour of immolation for Mary. It is Mary desolate about whom we have already spoken.

      In the Movement there are sufferings similar to those of Mary desolate. We have noticed in several members authentic signs of the "night of the spirit," when God permits the terrible trial of feeling abandoned by him, for example, or when faith, hope and charity seem to fade away.

      And after the desolation? Mary is at the center of the Upper Room with all her maternal charism toward the apostles, beside Peter whom Jesus had constituted their head.

      Mary no longer "follows" Jesus. Now, after the descent of the Holy Spirit, we can say that she is transformed into him. And as another Christ, she too contributes, in her own way, toward the spreading of the Church.

      Those who live the spirituality of unity, proportions made, aim at reaching this goal, and they can indeed reach it. This would be the step which the mystics call the "transforming union," when the reality of Martha is joined to Mary: A very special activity for the good of the Church is united to a very special contemplation.

      And finally, the Assumption, when God calls Mary to heaven. Only those who have experienced this event know what it is.

      Before dying, St. Clare of Assisi said these words: "Go confidently, my soul, because you have a good companion for your journey. Go, because the One who has created you ... has sanctified you ... has loved you tenderly."

      "Blessed are you, Lord," she added, "for having created me."

      Perhaps she meant to say: because in creating me, you glorified yourself. We could even think that she died out of love.

      May heaven grant that something similar, at least, may happen to us! Then we too will rise up to meet with our Mother, our saint, our model, she who on earth was our Head, Queen and Mother.

      This is the Via Mariae, a journey which each one takes, although in different ways, depending on each one's response and on the graces that God freely bestows on whomever he wills.

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      3. Today's Lectionary Readings Text

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      <http://www.universalis.com/cgi-bin/display/ 600/USA/Readings.html>


      Monks of Adoration:

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      5. Polish Rosary Hour by the Conventual Franciscans

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      Our Father Movie

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      Then once inside click on

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

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      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.

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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."

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      "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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