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Posted on 07/17/2019 02:01 AM (CNA Daily News)
London, England, Jul 16, 2019 / 06:01 pm (CNA).- Franciscan mission priest St. Junipero Serra would perhaps recognize some of the music that will be sung in an upcoming tour of the London Oratory Schola Cantorum Boys Choir in Utah and California, which will include three of the Spanish missions.
The schola, perhaps best known for its work featured in the soundtracks for the Harry Potter and Lord of the Rings films, chose the missions for their next tour because of the many invitations they have received to sing in the area. But most of all, they chose them because they will be singing music from their new album entitled “Sacred Treasures of Spain.”
“The Spanish history behind the missions is of immense significance, and ties in with the repertoire which we are singing,” Charles Cole, the director of the boy’s choir, told CNA.
“Many pieces of Spanish renaissance music and indeed composers themselves crossed over to New Spain and have become part of an amazing and beautiful heritage which reaches into the chain of missions. So singing this music in those beautiful churches has a resonance and appeal which was too much to resist,” Cole added.
The music of the album which will be sung on the tour will include music from Spanish Renaissance composers such as Tomás Luis de Victoria and Francisco Guerrero, who were also priests, and Alonso Lobo, among others.
While the recording of the album itself took just three days, the music is well-known to the boys, because they have sung most of these songs during the liturgy, Cole said.
“In a sense the choir is always preparing for an album, because we return to these pieces over and over again in the context of the liturgy, and we try to refine and purify the performance singing over the long term,” he said.
The schola was founded in 1996, and the boys, ranging in age from 7-18, are educated in the Junior House of the London Oratory School. They rehearse and sing multiple times throughout their school day.
The Spanish album is the second such album recorded by the choir. The first, “Sacred Treasures of England,” was released in 2017.
Cole said there is a distinct difference between the English sacred music and the Spanish sacred music on the albums, even though both styles of music profess “profound truths” and are of “staggering quality.”
In the English album, “the music sometimes points to the struggle in times of adversity, hinted at by (William) Byrd’s inclusion of the text ‘have mercy on me’ at the end of his Ave Verum Corpus,” Cole said.
“On the other hand, Byrd’s contemporaries in Spain, some of whom are presented on Sacred Treasures of Spain, were working unimpeded in the most fertile Catholic conditions imaginable: under the powerful patronage of Philip II, their music has a sense of freedom and purity allowing them to achieve an extraordinary level of quality in their polyphonic writing which is staggeringly crafted.”
Some of the pieces on the album include Guerrero’s “O Sacrum Convivium”, “O Quam Gloriosum” by Victoria, and “Versa est in Luctum” by Lobo.
The boys choir has already toured Spain to perform these pieces, Cole said, and they are looking forward to bringing these works of sacred music to the U.S. missions.
“...these missions are so beautiful, but each one is unique and special in its own way. We are very excited to bring the choir there. It is wonderful to bring alive the sound world of these Spanish renaissance composers in so fitting a place as these missions...it will be a tour we will remember forever.”
The album, Sacred Treasures of Spain, can be found on both Amazon and iTunes, with the proceeds of sales going to support the choir program.
The schola’s 10-day tour of the Catholic missions on the West Coast of the U.S. begins on July 18. The tour begins with performances in Salt Lake City and continues in California, where they will be singing in Santa Paula, Santa Barbara, Carmel, and San Francisco.
Posted on 07/17/2019 00:53 AM (CNA Daily News)
Denver, Colo., Jul 16, 2019 / 04:53 pm (CNA).- A pro-life group in Colorado is leading a signature drive in the hopes of asking voters in 2020 whether to ban abortion after 22 weeks.
Last month, the Coalition for Women and Children filed an initiative to end late-term abortions with the Colorado Secretary of State. The organization must now collect nearly 125,000 signatures within a six-month time limit in order to have the question appear on the ballot in November 2020.
The ballot initiative filing cites “substantial medical evidence that an unborn child is capable of experiencing pain by 22 weeks gestation,” noting that a child of this age will react to painful stimuli by recoiling or swimming away.
It also notes that with the help of modern science, babies born at 22 weeks gestation have been able to survive. “The state of Colorado and the people of Colorado have a compelling state interest in protecting the lives of children who feel pain and who can survive outside the womb,” it says.
Colorado currently has no laws regulating late-term abortion, either restricting the procedure or explicating protecting it. As a result, abortions can take place up until birth.
This is more extreme than the New York Reproductive Health Act that drew widespread attention earlier this year, Erin Behrens of the Coalition for Women and Children told CNA.
That law, passed in January 2019, declares abortion to be a “fundamental right,“ but only allows for the procedure after 24 weeks of pregnancy is the baby is not deemed viable or a doctor believes the mother’s life or health are at risk.
Organizers of the Colorado initiative, which they’ve dubbed “Due Date Too Late,” say they believe 22 weeks to be a reasonable limit on abortion, and that after this point, the procedure should be reserved to “to the rare case where a woman’s life is at risk.”
Keri Ebel, a member of the Coalition for Women and Children, told CNA that organizers would actually like to see abortion restricted far before 22 weeks of pregnancy.
“We feel it should be illegal from conception,” she told CNA.
But Colorado does not have a good history of passing pro-life legislation, she said, and the 22-week ban seemed like a more realistic starting point than a broader restriction.
Earlier this year, the “Colorado Protect Human Life at Conception Act” was postponed indefinitely, just a month after being introduced to the Colorado House and assigned to the Health and Insurance committee.
Personhood amendments, which would define human personhood as beginning at conception and ban all abortions, have gone before voters in the state three times, failing by significant margins each time.
Posted on 07/16/2019 23:52 PM (CNA Daily News)
Washington D.C., Jul 16, 2019 / 03:52 pm (CNA).- Citing disagreements with board leaders over whether Planned Parenthood should focus on health care or abortion advocacy, the organization’s president is stepping down.
Dr. Leana Wen took the reins at Planned Parenthood eight months ago. On Tuesday, she announced that she was resigning.
Wen’s statements about her departure suggested internal turbulence within the organization.
She initially posted on Twitter, “I just learned that the @PPFA Board ended my employment at a secret meeting. We were engaged in good faith negotiations about my departure based on philosophical differences over the direction and future of Planned Parenthood.”
A few minutes later, she posted an official statement.
“As a physician and public health leader, I came to Planned Parenthood to lead a national health care organization that provides essential primary and preventative care to millions of underserved women and families, and to advocate for a broad range of policies that affect our patients’ health,” she said.
“I believe that the best way to protect abortion care is to be clear that it is not a political issue but a health care one, and that we can expand support for reproductive rights by finding common ground with the large majority of Americans who understand reproductive health care as the fundamental health care that it is.”
Wen said that she is stepping down due to philosophical differences with the new board chairs over the direction that the organization should be moving.
In a memo to Planned Parenthood employees, Wen elaborated on her dispute with board leaders.
She noted that when she was interviewed for the role of president, she asked the search committee whether they viewed the organization primarily as an advocacy organization “with medical services that are necessary to strengthen its impact” or as a health care organization “with advocacy as a necessary vehicle to protect rights and access.”
Wen said that she firmly believes Planned Parenthood to be fundamentally about health care, and has spent her eight months as president focusing on patient care and the promotion of reproductive rights as health care.
“I came to Planned Parenthood to run a national health care organization and to advocate for the broad range of public health policies that affect our patients’ health,” she said.
But the new board chairs of Planned Parenthood Federation of American and Planned Parenthood Action Fund disagree with that emphasis.
“The new Board leadership has determined that the priority of Planned Parenthood moving forward is to double down on abortion rights advocacy,” Wen said.
Planned Parenthood announced on Tuesday that former board member Alexis McGill Johnson has been named acting president, adding that the organization hopes to appoint a new president by the end of 2019.
Wen was appointed head of Planned Parenthood in September 2018, following the 12-year presidency of Cecile Richards.
Wen moved to the United States from China at age eight. Before taking on her role with Planned Parenthood, she worked as an emergency room doctor and as the health commissioner of Baltimore. She was the first physician to lead Planned Parenthood in five decades.
Planned Parenthood is the largest provider of abortions in the United States. In 2016, the organization performed about one out of every three abortions.
In the past decade, Planned Parenthood has seen its number of patients decline. The number of cancer screenings, contraceptives distributed, and prenatal services provided by the organization decreased as well.
Abortions, however, have increased by about 10 percent since 2006, despite Planned Parenthood seeing fewer patients.
The debate about Planned Parenthood’s public image as a health care provider or abortion advocacy group comes as cuts in funding and abortion restrictions in dozens of states across the country have put the organization on the defensive.
The appointments of Supreme Court Justices Neil Gorsuch and Brett Kavanaugh have brought the issue of abortion into the spotlight, amid speculation that the court could overturn the 1973 Roe v. Wade decision that mandated legal abortion nationwide.
In addition, a new rule under the Trump administration prevents Title X fund recipients from performing or referring for abortions, and bars abortion clinics from sharing facilities with entities that receive Title X money. Planned Parenthood stands to lose about $60 million in federal funding as a result of the rule, which was upheld by a federal court of appeals last month.
Planned Parenthood has also faced increased scrutiny following the release of a series of undercover videos in 2015 in which executives at the organization appear to be discussing the transfer of body parts from aborted babies for money, a practice that would violate federal law.
Posted on 07/16/2019 21:23 PM (CNA Daily News)
Denver, Colo., Jul 16, 2019 / 01:23 pm (CNA).- Shortly before launching the third season of 13 Reasons Why, Netflix has announced that it is removing a scene depicting a graphic teen suicide from the show’s first season.
“We’ve heard from many young people that 13 Reasons Why encouraged them to start conversations about difficult issues like depression and suicide and get help - often for the first time,” Netflix said in a July 16 statement.
“As we prepare to launch Season 3 later this summer, we’ve been mindful about the ongoing debate around the show. So on the advice of medical experts, including Dr. Christine Moutier, Chief Medical Officer at the American Foundation for Suicide Prevention, we’ve decided with creator Brian Yorkey and the producers of 13 Reasons Why to edit the scene in which Hannah takes her own life from Season 1.”
The move comes more than two years after the release of the show’s first season, which concludes with a controversial explicit scene showing the suicide of the main character. While the suicide still takes places in the show’s final episode, it is no longer shown.
Mental health experts had warned when the show initially launched that the graphic suicide depiction could result in suicide contagion, or “copycat” suicides.
According to a study published earlier this year in the Journal of the American Academy of Child and Adolescent Psychiatry, there was a 28.9% increase in suicide rates in U.S. males ages 10-17 in the month (April 2017) following the debut of the show, although it was not possible to determine to what extent, if any, the increase was due to the show.
“The number of deaths by suicide recorded in April 2017 was greater than the number seen in any single month during the five-year period examined by the researchers,” the National Institute of Mental Health (NIMH) reported. Increases in suicide rates among youth were also found in the month leading up to the shows release, and through December 2017, nine months after its release.
“The findings highlight the necessity of using best practices when portraying suicide in popular entertainment and in the media,” NIMH stated in a press release on the study.
John Ackerman, PhD, a member of the American Association of Suicidology’s communications committee, praised Netflix for its decision to edit the controversial scene.
“Partnering with the media to help them portray suicide accurately and in a way that provides hope and resources for those impacted by experiences related to suicide can make a positive difference,” he said in a July 16 statement.
“There is more work to be done throughout the entertainment industry, but it is an encouraging step to see a high profile show making changes for the safety of viewers. We hope even more research and more media collaboration results from this decision.”
Released on Netflix in 2017, 13 Reasons Why became an instant hit. Based on the 2007 young adult novel by the same name, the show follows the story of Hannah Baker, a troubled 17-year-old who takes her own life.
Instead of leaving the typical note, Hannah leaves 13 cassette tapes, explaining the 13 reasons why she took her life - and each of these “reasons” is a person, who either did something to Hannah, or didn’t do enough, according to her.
The show quickly drew a mixed response - praise for opening up discussions on subjects like bullying, sexual assault, and suicide, as well as criticism for its failure to explicitly address mental illness and its role in suicide.
Creators of the show insisted that it was intended to be helpful in starting important discussions and helping teen viewers realize the silent suffering that their friends and acquaintances may be undergoing, as well as portraying the devastating impact of suicide on those around them.
But mental health experts warned when the show launched that the graphic depiction of Hannah’s suicide violated several of the “Recommendations for Reporting on Suicide,” a list of guidelines for media outlets developed by suicide prevention experts and journalists.
Dr. Jim Langley, a Catholic psychologist with St. Raphael Counseling in Denver, warned that Hannah’s suicide in the show is romanticized in a way that could leave the wrong impression on vulnerable teens.
At the same time, he cautioned, the story fails to adequately address the impact mental health played in Hannah’s decision to end her life.
“To some degree we all have responsibility to other people, but in some ways the show goes too far, and makes it sound like we have responsibility for the other person. We’re responsible to the people in our lives, to treat them well. But the people who hurt (Hannah) were not responsible for her choosing to commit suicide,” Langley told CNA shortly after the first season of 13 Reasons Why aired.
“Most people who commit suicide - almost everyone has a severe mental health problem. And the show does not portray this girl as having severe mental health problems in the way that somebody who is contemplating suicide almost always has,” he said.
Critics also noted that the adults in the show are mostly portrayed as responding to Hannah’s struggles in an inadequate and unhelpful manner. Hannah’s parents, while loving, are largely absent and unaware of their daughter’s suffering and negative experiences at school. The school counselor does not effectively respond to Hannah’s thoughts of suicide.
These depictions could prevent young people from approaching adults with their concerns, believing that they will only be ignored, experts warned.
The second season of 13 Reasons Why, released last year, met with a less enthusiastic response by viewers. It follows the students at Hannah’s school in the aftermath of her suicide, exploring issues including sexual assault, teen violence, and drug use. The third season of 13 Reasons Why is due out this summer.
Catholic psychologists and youth ministers have urged caution in watching the show, particularly for vulnerable teens or those who may not be well-formed.
If you think you or a friend are struggling with suicidal thoughts, ask for help from someone you can trust and/or call the National Suicide Prevention Lifeline at 1-800-273-8255 (available 24 hours everyday). For Catholic counseling, contact your local priest, diocese or your local branch of Catholic Charities.
Posted on 07/16/2019 21:05 PM (CNA Daily News)
Washington D.C., Jul 16, 2019 / 01:05 pm (CNA).- The president of U.S. bishops’ conference issued a statement on Tuesday condemning a newly-announced rule on asylum eligibility at the southern border, suggesting that countries like Mexico are not a safe final destination for asylum seekers, and encouraging the Trump administration to change the policy.
“The rule adds further barriers to asylum-seekers’ ability to access life-saving protection, shirks our moral duty, and will prevent the United States from taking its usual leading role in the international community as a provider of asylum protection,” said Cardinal Daniel DiNardo, president of the USCCB, in a statement released July 16.
Cardinal DiNardo also said that “initial analysis raises serious questions” about the new rule’s legal soundness.
The new policy establishes that claimants are ineligible to apply for asylum in the United States if they failed to first apply for asylum in any third country they passed through after departing their country of origin.
Practically, the new rule requires that asylum seekers traveling through Mexico from Central or South American countries must first apply for asylum in Mexico before being eligible to claim asylum in the U.S. The rule contains a number of exceptions.
Those who arrive at an American port of entry having passed through a country that has not signed up to certain refugee agreements are exempt, as are survivors of human trafficking. Those who apply for asylum in a pass-through country and are denied there my still claim asylum in the United States.
Similar asylum policies are already in force along the northern border of the United States, as well as in the European Union.
The Canada-United States Safe Third Country Agreement, enacted in 2004, requires a person to claim asylum in either the U.S. or Canada, depending on which country they arrived in first. The Dublin Regulation in the European Union requires asylum seekers to register their claim in the first European country in which they arrive.
Speaking to CNA about the new rule, Bill Canny, the executive director for the USCCB’s Migration Relief Services, told CNA that he does not believe that Mexico, or other Central American countries, can safely care for migrants or asylees.
“We do not have an agreement with Mexico in the same capacity in which we do with Canada, and while some of the countries that Central American migrants are traveling through may have some protections, we do not believe they are adequate enough to provide the type of protection that is necessary to assure their safety,” Canny told CNA. “It would be immoral for us to keep those who seek asylum in harm’s way.”
The number of asylum claims has dramatically increased over the last decade, with very few asylees being allowed to stay. In 2009, there were 35,811 people who applied for asylum in the United States, and 8,384 were granted. In 2018, that number had more than quadrupled to 162,060 claims, with 13,168 actually granted.
DiNardo also used his statement, issued through the USCCB, to denounce the “climate of fear” created by ICE enforcement raids which began over the weekend. The raids were announced by the administration as targeting more than 2,000 people who had exhausted all legal options to remain in the country.
“Enforcement actions like those anticipated this week by the Immigration and Customs Enforcement agency separate families, cause the unacceptable suffering of thousands of children and their parents, and create widespread panic in our communities,” said DiNardo.
“I condemn such an approach, which has created a climate of fear in our parishes and communities across the country. I recently wrote the President asking him to reconsider this action.”
Posted on 07/16/2019 19:44 PM (CNA Daily News)
London, England, Jul 16, 2019 / 11:44 am (CNA).- The Court of Appeal of England and Wales is hearing a challenge Tuesday and Wednesday to a buffer zone banning pro-life gatherings and speech near a London abortion clinic.
Three judges of the appellate court are hearing Dulgheriu and Orthova v. London Borough of Ealing July 16-17.
In April 2018, Ealing council passed a public space protection order that effectively bans public prayer and counselors who assist women within 330 feet of the Marie Stopes UK West London Centre, a leading abortion provider in London which performs around 7,000 abortions annually.
The PSPO was challenged by Alina Dulgheriu, who chose to forgo an abortion at the Ealing clinic after being offered pro-life support and who is now regularly involved in vigils run by the Good Counsel Network outside the clinic, and Andrea Orthova.
The High Court of England and Wales upheld the buffer zone in a July 2018 decision. While Justice Turner found that the ban interfered with the human rights of pro-life protesters, he ruled that the local government had a right to decide it was a “necessary step in a democratic society."
Dulgheriu and Orthova are appealing that decision, arguing that the PSPO unlawfully interferes with their right to freedom of expression under the European Convention on Human Rights, the Press Association reported.
Dulgheriu told CNA soon after the High Courts decision that clinics like that in Ealing do not offer women any alternatives to abortion. She said her efforts to see the buffer zones overturned are as much for the protection of mothers as for children.
“If the vigils are removed – who will look out for the mothers who desperately do not want to go ahead with an abortion? These mothers can be in very vulnerable circumstances, sometimes in abusive relationships, and vigils can offer them housing and refuge that abortion clinics could never provide,” she said.
Shortly after the Ealing PSPO was passed, Bishop Philip Egan of Portsmouth said that “to remove from the environment of the abortion clinics alternative voices is to limit freedom of choice. Indeed, research shows that many women have been grateful for the last-minute support they have thereby received.”
In September 2018, British Home Secretary Sajid Javid rejected proposals for buffer zones around abortion clinics throughout England and Wales as disproportionate, after finding that most abortion protests are peaceful and passive.
Javid said that after reviewing the evidence, which included “upsetting examples of harassment … what is clear from the evidence we gathered is that these activities are not the norm, and predominantly, anti-abortion activities are more passive in nature.”
The typical activities of those protesting outside of abortion clinics “include praying, displaying banners and handing out leaflets,” Javid noted.
Furthermore, he noted that in 2017, only 36 of the 363 hospitals and clinics in England and Wales that offer abortions have experienced pro-life demonstrations near their facilities.
Posted on 07/16/2019 17:19 PM (CNA Daily News)
Vatican City, Jul 16, 2019 / 09:19 am (CNA).- Cardinal Gerhard Mueller, who was prefect of the Congregation for the Doctrine of the Faith from 2012 and 2017, presented an analysis with a series of objections and criticisms of the Instrumentum Laboris, or working document, of the Synod on the Amazon, to be held in Rome in October.
The following is the full text of Cardinal Mueller's analysis:
“For any other foundation no man can lay, but that which is laid; which is Christ Jesus.” (1 Cor 3:11)
On the Concept of Revelation as presented in the Instrumentum Laboris for the Amazon Synod
Cardinal Gerhard Mueller
1. On the method of the Instrumentum Laboris (IL)
Nobody would question the goodwill of all those involved in the preparation and implementation of the synod for the Church in the Amazon, nor their intention of doing everything possible to promote the Catholic Faith among the inhabitants of this vast region and its fascinating landscape.
The Amazon region is to serve for the Church and for the world “as a pars pro toto, as a paradigm, as a hope for the whole world.” (IL 37) The very wording of these terms of reference suggest the notion of an “integral” development of all of humankind at home on the one Earth, for which the Church now declares herself responsible. This notion appears again and again in the text of the Instrumentum Laboris (IL). The document is divided into three parts: 1) The Voice of the Amazon; 2) Integral Ecology: The Cry of the Earth and of the Poor; 3) A Prophetic Church in the Amazon: Challenges and Hope. These three parts are put forward following a pattern also applied in Liberation theology: Seeing the situation – judging in light of the Gospels – acting to achieve better living conditions.
2. Ambivalently defined terms and goals
As is so often the case when texts are produced as a team effort, by groups of people with a similar mindset contributing, there are many tiresome redundancies. If one were strictly to take out all the repetitions, the text could easily be cut down to half the length or less.
The main problem however is not quantitative, is not the excessive length. Rather, it is the fact that the key terms are not clearly defined and then excessively deployed: what is meant by a synodal path, by integral development, what is meant by a Samaritan, missionary, synodal, open Church? By a Church reaching out, the Church of the Poor, the Church of the Amazon, and other such terms? Is this Church something different from the People of God, or is she to be understood merely as the hierarchy of Pope and Bishops, or is she a part of it, or does she stand on the opposite side of the people? Is the term People of God to be understood sociologically or theologically? Or is she not, rather, the community of faithful, who, together with their shepherds, are on the pilgrimage unto eternal life? Is it the bishops who should hear the cry of the people, or is it God Who, just as He once did it with Moses during Israel's slavery in Egypt, now tells the successors of the Apostles to lead the faithful out of sin and apart from the godlessness of secularist naturalism and immanentism unto his salvation in God's Word and in the Sacraments of the Church?
3. Upside-down Hermeneutics
Has the Church of Christ been put by her Founder, as though she was some kind of putty, into the hands of bishops and popes, so they may now – illuminated by the Holy Spirit – rebuild her, into an updated instrument with secular goals, too?
The structure of the text presents a radical U-turn from the hermeneutics of Catholic theology. The relationship between Holy Scripture and Apostolic Tradition on the one hand, and the Church's Magisterium on the other, has been classically determined in such a way that Revelation is fully contained in Holy Scripture and Tradition, while it is the task of the Magisterium – united with the sense of the Faith of the whole People of God – to make authentic and infallible interpretations. Thus, Holy Scripture and Tradition are constitutive principles of knowledge for the Catholic Profession of Faith and its theological-academic reflection. The Magisterium, on the other hand, is merely active in an interpretative and regulative manner (Dei Verbum 8-10; 24).
In the case of the IL, however, the very opposite is the case. The whole line of thought revolves, in self-referential and circular ways, around the latest documents of Pope Francis' Magisterium, furnished with a few references to John Paul II and Benedict XVI. Only little is quoted of Holy Scripture, and the Church Fathers barely at all, and then only in an illustrative manner, for the sake of supporting pre-formed convictions. Perhaps one wishes thereby to show a special loyalty to the Pope, or one thus believes oneself to be able to avoid the challenges of theological work when one constantly refers back to his well-known and often repeated keywords, which the authors call – in a pretty sloppy manner – “his mantra” (IL 25). This flattery is then being carried to its extreme when the authors also add – after declaring that “the active subjects of inculturation are the indigenous peoples themselves” (IL 122) – the following odd expression: “As Pope Francis has affirmed, ‘Grace supposes culture.’” As if he himself had discovered this axiom – which is of course a fundamental axiom of the Catholic Church herself. In the original, it is Grace which presupposes Nature, just as Faith presupposes Reason (see Thomas Aquinas, S. th. I q.1 a.8).
Next to the confusing of the roles of Magisterium on the one side and of Holy Scripture on the other, the IL even goes so far as to claim that there are new sources of Revelation. IL 19 states: “Furthermore, we can say that the Amazon – or another indigenous or communal territory – is not only an ubi or a where (a geographical space), but also a quid or a what, a place of meaning for faith or the experience of God in history. Thus, territory is a theological place where faith is lived, and also a particular source of God’s revelation: epiphanic places where the reserve of life and wisdom for the planet is manifest, a life and wisdom that speaks of God.” If here a certain territory is being declared to be a “particular source of God's Revelation,” then one has to state that this is a false teaching, inasmuch as for 2,000 years, the Catholic Church has infallibly taught that Holy Scripture and Apostolic Tradition are the only sources of Revelation and that no further Revelation can be added in the course of history. As Dei Verbum states, “we now await no further new public revelation” (4). Holy Scripture and Tradition are the only sources of Revelation, as Dei Verbum (7) explains: “This sacred tradition, therefore, and Sacred Scripture of both the Old and New Testaments are like a mirror in which the pilgrim Church on earth looks at God, from whom she has received everything, until she is brought finally to see Him as He is, face to face.” “Sacred Tradition and Sacred Scripture form one sacred deposit of the word of God, committed to the Church.” (Dei Verbum 10).
Besides these striking statements and references, the organization Rete Ecclesiale Panamazzonica (REPAM) – which has been tasked with the preparation of the IL and which was founded for that very reason in 2014 – as well as their authors of the so-called Theologia india [Indian Theology] mostly quote themselves.
It is a closed group of absolutely like-minded people, as can easily be gleaned from the list of participants at pre-synodal meetings in Washington and Rome, and it includes a disproportionately large number of mostly German-speaking Europeans.
This group is immune to serious objections, because such objections could only be based on monolithic doctrinalism and dogmatism, or ritualism (IL 38; 110; 138), as well as on clericalism incapable of dialogue (IL 110), and on the rigid way of thinking of the pharisees and on the pride of reason of the scribes. To argue with such people would just be a loss of time and a wasted effort.
Not all of them have direct experience with South America, and are only invited because they toe the official line and determine the agenda at the synodal process of the German bishops’ conference and the Central Committee of German Catholics currently underway (i.e. abolishing celibacy, [ordaining] women to the priesthood and promoting them to key positions of power so as to tackle clericalism and fundamentalism, conforming Catholic sexual morality to gender ideology and an appreciation for homosexual practices) that is simultaneously taking place.
I myself have been active in the pastoral and theological field in Peru and other countries for 15 consecutive years, always for two to three months on end. It was mainly in South American parishes and seminaries, and thus I do not now judge with a purely Eurocentric perspective, as some would like to tell me in a reproachful manner.
Every Catholic will agree with one important intention of the IL, namely that the peoples of the Amazon may not remain the object of colonialism and neo-colonialism, the object of forces solely dedicated to profit and power at the expense of the happiness and dignity of other people. It is clear in Church, society, and state that the people who are living there – especially our Catholic brothers and sisters – are equal and free agents in their lives and work, their Faith and their morality, and this in our common responsibility before God. But how can this be achieved?
4. The Point of Departure is God's Revelation in Christ Jesus
Without doubt, the proclamation of the Gospel is a dialogue which corresponds to the Word (=Logos) of God addressed to us - as well as our response to it by the free gift of obedience to the Faith (cf. Dei Verbum 5). Because this mission comes from Christ the God-Man and because He passed His Mission on from the Father onto His Apostles, the seeming tensions between a dogmatic approach “from above” versus a pedagogical-pastoral approach “from below” are rendered pointless, unless one were to reject the “divine-human-principle of pastoral ministry” (Franz Xaver Arnold).
However it is man to whom Jesus addresses the universal missionary mandate (Matthew 28:19), “the universal and sole mediator of salvation between God and all mankind” (John 14:6; Acts 4:12; 1 Tim 2:4 seq.), and man can reflect, by way of reason, upon the meaning of life, from birth to death, a life shaken by the existential crises of human existence, and he sets in life and death his hope in God, the origin and goal of all being.
A cosmovision with its myths and the ritual magic of Mother “Nature,” or its sacrifices to “gods” and spirits which scare the wits out of us, or lure us on with false promises, cannot be an adequate approach for the coming of the Triune God in His Word and His Holy Spirit. Much less can the approach be a scientific-positivistic worldview of a liberal bourgeoisie which accepts from Christianity only a comfortable remnant of moral values and civil-religious rituals.
In all seriousness, in the formation of future pastors and theologians, shall the knowledge of classical and modern philosophy, of the Church Fathers, of modern theology, of the Councils now be replaced with the Amazonian cosmovision and the wisdom of the ancestors with their myths and rituals?
Should the expression “cosmovision” merely mean that all created things are interdependent, it would be a mere commonplace. Due to the substantial unity of body and soul, man stands at the intersection of the fabric of spirit and matter. But the contemplation of the cosmos is only the occasion for the glorification of God and His wonderful work in nature and history. The cosmos, however, is not to be adored like God, but only the Creator Himself. We do not fall on our knees before the enormous power of nature and before “all kingdoms of the world and their splendor” (Matthew 4:8), but only before God, “for it is written, the Lord thy God shalt thou adore, and Him only shalt thou serve.” (Matthew 4:10) It is thus that Jesus rejected the diabolical seducer in the desert.
5. The Difference between Incarnation of the Word and Inculturation itself as a Way of Evangelization
The “Theologia indigena and the eco-theology” (IL 98) is a brainchild of social romantics. Theology is the understanding (intellectus fidei) of God’s Revelation in His Word in the Faith-Profession of the Church, and not the continuously new mixture of world feelings and world views or religious-moral constellations of the cosmic feeling of all-in-one, the mixing of the feeling of one’s own self with the world (hen kai pan). Our natural world is the creation of a Personal God. Faith in the Christian sense is thus recognition of God in His Eternal Word which became Flesh; it is illumination in the Holy Spirit, so that we recognize God in Christ. With the Faith, the supernatural virtues of hope and charity are communicated to us. That is how we understand ourselves as children of God, who, through Christ, say to God in the Holy Spirit Abba, Father (Rom 8:15). We put our whole trust in Him, and He makes us His sons, who are free of the fear of the elementary forces of the world and of the demonic appearances, gods and spirits, which maliciously await us in the unpredictability of the material forces of the world.
The Incarnation is a unique event in history which God has freely determined in His universal will of salvation. It is not an inculturation, and the inculturation of the Church is not an incarnation (IL 7;19;29;108). It was not Irenaeus of Lyon, in his 5th book of Adversus haereses (IL 113), but Gregory of Nazianzus who formulated the principle: “quod non est assumptum non est sanatum – that, which has not been assumed, is not redeemed either.” (Ep. 101, 32) What is meant here was the completeness of human nature against Apollinaris of Laodicea (315-390) who thought that the Logos in the Incarnation only assumed a nature, without a human soul. That is why the following sentence is completely abstruse “Cultural diversity calls for a more robust incarnation in order to embrace different ways of life and cultures.” (IL 113)
The Incarnation is not the principle of secondary cultural adaptation, but concretely and primarily also the principle of salvation in the “Church as Sacrament of salvation of the world in Christ” (Lumen Gentium 1:48), in the Church's Profession of Faith, in her Seven Sacraments, and in the episcopacy with the Pope at the head, in Apostolic succession.
Secondary rites from the traditions of the peoples can help to ingrain in culture the Sacraments, which are the means of salvation instituted by Christ. They may, however, not become independent, so that, for example suddenly marriage customs become more important than saying “I do” to the very Sacrament of Matrimony itself. The sacramental signs, as they have been instituted by Christ and the Apostles (word and material symbol), cannot be changed at any price. Baptism cannot be validly administered in any other way than in the name of the Father, and the Son, and the Holy Spirit, and with natural water, and in the Eucharist, one may not replace with local food the bread made of wheat and the wine from the vine. That would not be inculturation, but an inadmissible interference with the will of Jesus as founder of the Church, and also would constitute a destruction of the unity of the Church at her sacramental center.
When inculturation here is referring to the secondary external celebration of divine worship and not to the Sacraments – which is ex opere operato, through the living Presence of Christ, the founder and true giver of Grace in these sacramental signs – then the following sentence is scandalous, or is at least thoughtless: “Without this inculturation the liturgy can be reduced to a ‘museum piece’ or ‘property of a select few.’” (IL 124)
God is not simply omnipresent and equally present in all religions, as if the Incarnation were merely a stereotypically Mediterranean phenomenon. In point of fact, God as Creator of the world is present as a whole and in each individual human heart (Acts 17:27seq) – even if the eyes of man are often blinded by sin, and his ears are deaf to God’s Love. But He comes by way of His Self-Revelation in the history of His chosen people Israel, and He comes very close to us ourselves in His Incarnate Word and in the Spirit which has been poured into our hearts. This self-communication of God as a Grace and life of each man is spread in the world by way of the Church’s proclamation of her life and her cult – that is to say, by way of the mission for this world according to the universal mandate of Christ.
But He already works with His helping and prevenient Grace also in the hearts of those men who do not yet know Him expressly and by name, so that, when they hear about Him in the Apostolic proclamation, they can identify Him as the Lord Jesus, in the Holy Spirit (1 Cor 12:3).
6. The Criterion of Discernment: the Historical Self-Communication of God in Jesus Christ
What is missing in the IL is a clear witness to the self-communication of God in the verbum incarnatum, to the sacramentality of the Church, to the Sacraments as objective means of Grace instead of mere self-referential symbols, to the supernatural character of Grace, for which reason the integrity of man does not just consist in communion with biological nature, but in the Divine Sonship and in the grace-filled communion with the Holy Trinity and for which reasons eternal life is the reward for the conversion to God, the reconciliation with Him, and not only with the environment and our common world.
One cannot reduce the notion of integral development to merely mean the provision of material resources. For man receives his new integrity only by way of perfection in Grace. We receive it presently in Baptism, whereby we become a new creature and children of God, and one day in the Beatific Vision in the community of the Father, and the Son, and the Holy Spirit and in communion with His saints. (1 John 1:3; 3:1 seq).
Rather than proposing an obscure approach comprised of vague religiosity and a futile attempt to turn Christianity into a science of salvation by sacralizing the cosmos, nature’s biodiversity and ecology, one must turn to the very center and origin of our Faith: “In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature.” (Dei Verbum 2)
(Translator’s note: emphases in italics added for clarity.)
Posted on 07/16/2019 17:15 PM (CNA Daily News)
Washington D.C., Jul 16, 2019 / 09:15 am (CNA).- U.S. leaders called for a worldwide “grassroots” movement to fight religious persecution at a global religious freedom gathering on Tuesday.
The “iron curtain” of religious persecution must “come down now,” U.S. Ambassador-at-Large for International Religious Freedom Sam Brownback stated on Tuesday at the opening of the State Department’s Second Annual Ministerial to Advance Religious Freedom. “Let this be the beginning of a global grassroots movement for religious freedom,” he said.
The Ministerial, held in Washington, D.C. from July 15-19. features over 1,000 religious and civil society leaders from around the world, along with over 100 foreign delegations and leaders of non-governmental organizations.
Over 20 survivors of religious persecution are also in attendance at the Ministerial, which will feature discussions of global religious persecution and on forming policies and partnerships to advance and promote religious freedom around the world.
Eighty percent of the world’s population lives in an area with religious restrictions, the State Department estimates. Secretary of State Mike Pompeo on Tuesday emphasized that freedom of religion is a fundamental, and public, right.
“All people must be permitted to practice their faith openly” whether at home, in public, or at a house of worship, Pompeo stated in his remarks opening the Ministerial.
The right to practice and live out one’s own religion is fundamental and is already found in a “common foundation,” Brownback said, in the 1948 United Nations Universal Declaration of Human Rights and “also in the constitutions of most countries.”
He called on those in attendance to begin forming “religious freedom roundtables” in their own communities and hosting discussions between religious leaders on ways to protect freedom of religion for everyone.
“We need your activism. We need your passion. We need you to boldly fight for religious freedom,” Brownback urged those in attendance. “As united we do stand, divided we fall - and often we fall in catastrophic, and sometimes even genocidal, ways.”
Tuesday morning’s panel began a multi-day session at the State Department. Additionally, several organizations in Washington, D.C. are hosting dozens of side events, highlighting religious persecution or promoting freedom of religion, including events at the U.S. Capitol with members of Congress.
The very fact that the U.S. is hosting such a comprehensive religious freedom event speaks volumes about how the issue has grown in importance at the State Department in U.S. foreign policy, Dr. Tom Farr, President of the Religious Freedom Institute, told CNA on Monday.
“If this is just the effort of one office in the huge bureaucracy of the Department of State—which, by and large, it has been up until now—then its ripples are very narrow,” Farr said.
There is still a long way to go to build a broad “consensus” in the U.S. around the importance of religious freedom, Farr acknowledged. While some have prioritized the promotion of other human rights or have introduced new ones based on “personal liberation,” others—including the current administration—have overlooked religious freedom when dealing with bad actors.
“It doesn’t mean that we have to act as if there’s nothing else going on in North Korea that we’re interested in. Or China. Or Saudi Arabia,” Farr said.
“It doesn’t mean that we cannot cooperate with these governments, because we have other fundamental interests,” he said, “but simply to pretend that these terrible abuses are not taking place is a huge mistake from our strategic point of view.
Promoting religious freedom can help victims of religious persecution, but “we can’t make that case if we don’t believe in it ourselves,” he said. “And right now, we don’t.”
Posted on 07/16/2019 16:27 PM (CNA Daily News)
Vatican City, Jul 16, 2019 / 08:27 am (CNA).- That the working document for October’s Synod of Bishops calls the Amazon region a source of revelation is a “false teaching,” Cardinal Gerhard Mueller said Tuesday.
If in the Instrumentum laboris of the Amazon synod, “a certain territory is being declared to be a ‘particular source of God’s Revelation,’ then one has to state that this is a false teaching,” the German cardinal said.
“For 2,000 years, the Catholic Church has infallibly taught that Holy Scripture and Apostolic Tradition are the only sources of Revelation and that no further Revelation can be added in the course of history,” he clarified.
Mueller’s analysis was simultaneously provided to CNA’s sister agency CNA Deutsch and several other news outlets, July 16. The working document for the special assembly of the Synod of Bishops for the Pan-Amazonian region, which will take place in October, was published June 17.
In his seven-page response, Mueller said he believes in the goodwill and intention to promote the Catholic faith of those who prepared the Instrumentum laboris, but underlined what he sees as weaknesses in both form and content.
He referenced paragraph 19 of the document, which says the Amazon, or another indigenous territory, is not only a geographical space, but “a quid or a what, a place of meaning for faith or the experience of God in history.”
“Thus,” the paragraph continues, “territory is a theological place where faith is lived, and also a particular source of God’s revelation: epiphanic places where the reserve of life and wisdom for the planet is manifest, a life and wisdom that speaks of God.”
Mueller compared this comment to what it says in Dei Verbum, Vatican II’s dogmatic constitution on divine revelation, that “we now await no further new public revelation.” He added that “Holy Scripture and Tradition are the only sources of Revelation.”
The cardinal said his main concern with the document is what he sees as an ambivalence in the definition of key terms and their general overuse. He lists, as examples, integral development, synodal path, and a Church reaching out.
Mueller also criticized the document’s reference to “Theologia indigena and the eco-theology.”
Theology is “the understanding of God’s revelation in His Word and in the Faith-Profession of the Church,” he said, not the “continuously new mixture of world feelings and world views…”
The Church should not, he argued, abandon the knowledge of classical and modern philosophy, of the Church Fathers, of modern theology, and of the Church Councils for the “Amazonian cosmovision.”
On the idea of inculturation of the liturgy in particular, Mueller warned of the importance of sacramental integrity. Inculturation can help “ingrain in culture the Sacraments,” but the sacramental signs themselves cannot be changed, he said. “That would not be inculturation, but an inadmissible interference with the will of Jesus as founder of the Church.”
Mueller said he believes every Catholic will agree with the pre-synod document’s desire for the men and women of the Amazon to not remain the object of colonialism and neo-colonialism.
“It is clear in Church, society, and state,” he said, “that the people who are living there – especially our Catholic brothers and sisters – are equal and free agents in their lives and work, their Faith and their morality, and this in our common responsibility before God.”
What he believes the Instrumentum laboris is missing, however, is “a clear witness to the self-communication of God in the verbum incarnatum, to the sacramentality of the Church, to the Sacraments as objective means of Grace instead of mere self-referential symbols…”
That “the integrity of man does not only consist of the unity with a bio-nature, but in the Divine Sonship and in the grace-filled communion with the Holy Trinity,” he explained, “not only with the environment and our shared world.”
“Due to the substantial unity of body and soul, man stands at the intersection of the fabric of spirit and matter,” he explained. “But the contemplation of the cosmos is only the occasion for the glorification of God and His wonderful work in nature and history. The cosmos, however, is not to be adored like God, but only the Creator Himself.”
“Instead of presenting an ambiguous approach with a vague religiosity and the futile attempt to turn Christianity into a science of salvation by sacralizing the cosmos and the biodiverse nature and ecology, it is about looking to the center and origin of our Faith,” he said, the Incarnation.
Posted on 07/16/2019 11:34 AM (CNA Daily News)
Brownsville, Texas, Jul 16, 2019 / 03:34 am (CNA).- The heat index in McAllen, Texas was 125 degrees on Saturday, but that did not stop members of the pro-life movement from delivering a semi-truck full of supplies and thousands of dollars in aid to respite centers at the border of the United States and Mexico.
The #BottlestotheBorder campaign, launched by New Wave Feminists in partnership with And Then There Were None (ATTWN), collected more than $120,000 worth of supplies and donated more than $70,000 in aid funding to multiple respite centers, where migrants who are legally in the U.S. are temporarily housed and cared for while they connect with family members and figure out their next steps.
Abby Johnson, a former abortion clinic worker who is now a pro-life advocate and the head of a ministry that helps employees leave the abortion industry, spoke to CNA about the experience.
“We were unloading what feels like a million cases of water, and it’s heavy and it’s hot and it’s exhausting, but you look at these families, and especially the children in this center, and you just realize that it’s worth it,” Johnson told CNA, “and you can’t even complain about how hot it is or how tired you are or how sore your arms are going to be, because these children, they need this food, they need these diapers, they need these wipes.”
According to numbers from New Wave Feminists, led by Destiny Herndon-De La Rosa, the groups were able to deliver 121,072 diapers, 30,700 pairs of shoelaces, 13,230 bottles of water, 6,660 pull-ups, 3,100 backpacks, 16,172 ounces of formula, 9,720 maxi pads, 750 rosaries, and $72,000 of funds to respite centers in Texas over the weekend.
Johnson said that the material items were donated to Catholic Charities in McAllen, Texas, which has a warehouse large enough to store the donated items. The monetary donations went to other respite centers in the area that are in need but do not have the storage space to handle large amounts of items at one time.
A fellow church-goer of one of ATTWN staff members had heard about the initiative and, as the owner of a trucking company, offered to drive an 18-wheeler to the border for the group, Johnson said. The catch: the truck had to be full.
“We did the first registry and filled that up in a couple of days, like in 48 hours it was full,” Johnson said. The first registry filled about half of the truck, so New Wave Feminists and ATTWN launched another registry.
“By the end it was completely packed full of supplies,” Johnson said.
While Johnson could not complain about the hard work that it took to unload thousands of boxes of supplies in the searing Texas heat, there was one frustrating part of the day, before the unloading even got started, she added. A press conference of about a dozen members of Congress had closed down the streets around the center, delaying the unloading of supplies.
“And it was really infuriating for me because here we are with no cameras, we weren’t like, ‘Hey media, come watch us unload this truck,’ because it wasn’t about us. It was about getting these supplies to these people,” Johnson said.
Johnson “busted up” the press conference and invited the members of Congress to help unload the truck instead of just doing a photo-op at the center.
“I said, ‘You know we’ve got an 18-wheeler full of supplies that will be here in 20 minutes, and if you really want to help these migrants and their families, you’ll stick around and help us unload this truck.’”
“And they smirked at me and rolled their eyes and said, ‘Well we only have 10 minutes, we can only give you 10 minutes, because we have another press opportunity that we need to get to.”
“So you just see how these people (migrants) are being used by our government, by these Congress people,” Johnson said.
The politics behind the border crisis are frustrating to Johnson, she said, because they often dehumanize migrants and distract people from doing something concrete to help the situation.
She said people have asked her if her efforts to bring supplies to migrants means that she supports an open-border policy. She doesn’t.
“No I don’t support lawlessness, I don’t support an open border, I support legal immigration, doing it the right way, but the bottom line is I don’t have the answer, I don’t know the answer,” she said, “but I can deliver these wipes so that babies’ butts are clean and they’re not getting infections. And I know how to make sure that a baby can get fed, and that’s really what this is about. And that’s what it is to be the Church, to meet the needs that are right in front of us.”
Johnson converted to Catholicism several years after leaving the abortion industry in 2009.
Another frustrating aspect of the weekend was that on the same day that Johnson, Herndon-De La Rosa and their team were unloading their supplies, TruthOut.org published an opinion piece entitled: “The ‘Pro-Life’ Movement Is Silent About Children Dying at the Border.”
“It came out the same day that we were in McAllen, and I was like really? Pro-life people don’t care about people at the border? Tell me more about that, you know, as I’m sweating and disgusting and hot and gross,” Johnson said.
The author has since reached out to Johnson and Herndon-De La Rosa for follow-up interviews, and admitted on Twitter that she had not heard of the #Bottles2TheBorder campaign when she wrote the piece.
But Johnson said that the pro-life movement, at least in some circles, still has a problem with the way they speak about the issue of immigration. She said that sometimes on social media, she will get comments from people in ultra-conservative groups who use “dehumanizing language” when discussing migrants.
“I don’t know if they identify strongly as pro-life, but they are conservative, and they’re coming on my page saying, ‘Well we need to help Americans first, and Americans need to take priority,’” she recalled.
“And I’m thinking, well why can’t we just work to help everybody? Why do we have to pick and choose? Because when God creates all of us, he doesn’t create Americans with more dignity and worth than he does Mexicans,” she said. “We’re all created in the likeness of Christ, we’re all created with that same inherent dignity and worth at the moment of conception.”
Johnson said the border crisis presents an opportunity to the pro-life movement to step up and prove that they are supportive of life from the moment of conception to the moment of natural death.
“This is an opportunity to make that known and to show it, and to actually be that pro-life. There are respite centers all along the border that are providing respite to immigrants who have come through a port of entry legally, and they need support, they need rest, they need a shower, they need clean diapers, they need food, and this is an opportunity for us to provide that,” she said.
While the current #Bottles2TheBorder campaign has ended, the campaign’s website includes a link to a list of respite centers along the border to which people can donate directly.