Vatican City, Oct 18, 2014 / 04:15 pm (CNA/EWTN News).- Pope Francis' address at the conclusion of the Synod on the Family, delivered Saturday, was responded to with a four-minute standing ovation on the part of the bishops attending the Vatican meeting. In the Oct. 18 speech, the Pope thanked the bishops for their efforts, and noted the various temptations that can arise in such a synod setting. He encouraged the bishops to live in the tension, saying that “personally I would be very worried and saddened if it were not for these temptations and these animated discussions; this movement of the spirits, as St Ignatius called it (Spiritual Exercises, 6), if all were in a state of agreement, or silent in a false and quietist peace.” “Instead, I have seen and I have heard – with joy and appreciation – speeches and interventions full of faith, of pastoral and doctrinal zeal, of wisdom, of frankness and of courage: and of parrhesia. And I have felt that what was set before our eyes was the good of the Church, of families, and the 'supreme law,' the 'good of souls; (cf. Can. 1752).” In conclusion, looking forward to the 2015 synod, which will also be on the family, Pope Francis said, “now we still have one year to mature, with true spiritual discernment, the proposed ideas and to find concrete solutions to so many difficulties and innumerable challenges that families must confront; to give answers to the many discouragements that surround and suffocate families.” Please find below the full text of Pope Francis' address, according to the provisional translation provided by Vatican Radio: Dear Eminences, Beatitudes, Excellencies, Brothers and Sisters, With a heart full of appreciation and gratitude I want to thank, along with you, the Lord who has accompanied and guided us in the past days, with the light of the Holy Spirit. From the heart I thank Cardinal Lorenzo Baldisseri, Secretary General of the Synod, Bishop Fabio Fabene, under-secretary, and with them I thank the Relators, Cardinal Peter Erdo, who has worked so much in these days of family mourning, and the Special Secretary Bishop Bruno Forte, the three President delegates, the transcribers, the consultors, the translators and the unknown workers, all those who have worked with true fidelity and total dedication behind the scenes and without rest. Thank you so much from the heart. I thank all of you as well, dear Synod fathers, Fraternal Delegates, Auditors, and Assessors, for your active and fruitful participation. I will keep you in prayer asking the Lord to reward you with the abundance of His gifts of grace! I can happily say that – with a spirit of collegiality and of synodality – we have truly lived the experience of “Synod,” a path of solidarity, a “journey together.” And it has been “a journey” – and like every journey there were moments of running fast, as if wanting to conquer time and reach the goal as soon as possible; other moments of fatigue, as if wanting to say “enough”; other moments of enthusiasm and ardour. There were moments of profound consolation listening to the testimony of true pastors, who wisely carry in their hearts the joys and the tears of their faithful people. Moments of consolation and grace and comfort hearing the testimonies of the families who have participated in the Synod and have shared with us the beauty and the joy of their married life. A journey where the stronger feel compelled to help the less strong, where the more experienced are led to serve others, even through confrontations. And since it is a journey of human beings, with the consolations there were also moments of desolation, of tensions and temptations, of which a few possibilities could be mentioned:   - One, a temptation to hostile inflexibility, that is, wanting to close oneself within the written word, (the letter) and not allowing oneself to be surprised by God, by the God of surprises, (the spirit); within the law, within the certitude of what we know and not of what we still need to learn and to achieve. From the time of Christ, it is the temptation of the zealous, of the scrupulous, of the solicitous and of the so-called – today – “traditionalists” and also of the intellectuals.   - The temptation to a destructive tendency to goodness [it. buonismo], that in the name of a deceptive mercy binds the wounds without first curing them and treating them; that treats the symptoms and not the causes and the roots. It is the temptation of the “do-gooders,” of the fearful, and also of the so-called “progressives and liberals.”   - The temptation to transform stones into bread to break the long, heavy, and painful fast (cf. Lk 4:1-4); and also to transform the bread into a stone and cast it against the sinners, the weak, and the sick (cf Jn 8:7), that is, to transform it into unbearable burdens (Lk 11:46).   - The temptation to come down off the Cross, to please the people, and not stay there, in order to fulfil the will of the Father; to bow down to a worldly spirit instead of purifying it and bending it to the Spirit of God.   - The temptation to neglect the “depositum fidei” [the deposit of faith], not thinking of themselves as guardians but as owners or masters [of it]; or, on the other hand, the temptation to neglect reality, making use of meticulous language and a language of smoothing to say so many things and to say nothing! They call them “byzantinisms,” I think, these things… Dear brothers and sisters, the temptations must not frighten or disconcert us, or even discourage us, because no disciple is greater than his master; so if Jesus Himself was tempted – and even called Beelzebul (cf. Mt 12:24) – His disciples should not expect better treatment. Personally I would be very worried and saddened if it were not for these temptations and these animated discussions; this movement of the spirits, as St Ignatius called it (Spiritual Exercises, 6), if all were in a state of agreement, or silent in a false and quietist peace. Instead, I have seen and I have heard – with joy and appreciation – speeches and interventions full of faith, of pastoral and doctrinal zeal, of wisdom, of frankness and of courage: and of parrhesia. And I have felt that what was set before our eyes was the good of the Church, of families, and the “supreme law,” the “good of souls” (cf. Can. 1752). And this always – we have said it here, in the Hall – without ever putting into question the fundamental truths of the Sacrament of marriage: the indissolubility, the unity, the faithfulness, the fruitfulness, that openness to life (cf. Cann. 1055, 1056; and Gaudium et spes, 48). And this is the Church, the vineyard of the Lord, the fertile Mother and the caring Teacher, who is not afraid to roll up her sleeves to pour oil and wine on people’s wound; who doesn’t see humanity as a house of glass to judge or categorize people. This is the Church, One, Holy, Catholic, Apostolic and composed of sinners, needful of God’s mercy. This is the Church, the true bride of Christ, who seeks to be faithful to her spouse and to her doctrine. It is the Church that is not afraid to eat and drink with prostitutes and publicans. The Church that has the doors wide open to receive the needy, the penitent, and not only the just or those who believe they are perfect! The Church that is not ashamed of the fallen brother and pretends not to see him, but on the contrary feels involved and almost obliged to lift him up and to encourage him to take up the journey again and accompany him toward a definitive encounter with her Spouse, in the heavenly Jerusalem. The is the Church, our Mother! And when the Church, in the variety of her charisms, expresses herself in communion, she cannot err: it is the beauty and the strength of the sensus fidei, of that supernatural sense of the faith which is bestowed by the Holy Spirit so that, together, we can all enter into the heart of the Gospel and learn to follow Jesus in our life. And this should never be seen as a source of confusion and discord. Many commentators, or people who talk, have imagined that they see a disputatious Church where one part is against the other, doubting even the Holy Spirit, the true promoter and guarantor of the unity and harmony of the Church – the Holy Spirit who throughout history has always guided the barque, through her Ministers, even when the sea was rough and choppy, and the ministers unfaithful and sinners. And, as I have dared to tell you , [as] I told you from the beginning of the Synod, it was necessary to live through all this with tranquillity, and with interior peace, so that the Synod would take place cum Petro and sub Petro (with Peter and under Peter), and the presence of the Pope is the guarantee of it all. We will speak a little bit about the Pope, now, in relation to the Bishops [laughing]. So, the duty of the Pope is that of guaranteeing the unity of the Church; it is that of reminding the faithful of   their duty to faithfully follow the Gospel of Christ; it is that of reminding the pastors that their first duty is to nourish the flock – to nourish the flock – that the Lord has entrusted to them, and to seek to welcome – with fatherly care and mercy, and without false fears – the lost sheep. I made a mistake here. I said welcome: [rather] to go out and find them. His duty is to remind everyone that authority in the Church is a service, as Pope Benedict XVI clearly explained, with words I cite verbatim: “The Church is called and commits herself to exercise this kind of authority which is service and exercises it not in her own name, but in the name of Jesus Christ… through the Pastors of the Church, in fact: it is he who guides, protects and corrects them, because he loves them deeply. But the Lord Jesus, the supreme Shepherd of our souls, has willed that the Apostolic College, today the Bishops, in communion with the Successor of Peter… to participate in his mission of taking care of God's People, of educating them in the faith and of guiding, inspiring and sustaining the Christian community, or, as the Council puts it, ‘to see to it... that each member of the faithful shall be led in the Holy Spirit to the full development of his own vocation in accordance with Gospel preaching, and to sincere and active charity’ and to exercise that liberty with which Christ has set us free (cf. Presbyterorum Ordinis, 6)… and it is through us,” Pope Benedict continues, “that the Lord reaches souls, instructs, guards and guides them. St Augustine, in his Commentary on the Gospel of St John, says: ‘let it therefore be a commitment of love to feed the flock of the Lord’ (cf. 123, 5); this is the supreme rule of conduct for the ministers of God, an unconditional love, like that of the Good Shepherd, full of joy, given to all, attentive to those close to us and solicitous for those who are distant (cf. St Augustine, Discourse 340, 1; Discourse 46, 15), gentle towards the weakest, the little ones, the simple, the sinners, to manifest the infinite mercy of God with the reassuring words of hope (cf. ibid., Epistle, 95, 1).” So, the Church is Christ’s – she is His bride – and all the bishops, in communion with the Successor of Peter, have the task and the duty of guarding her and serving her, not as masters but as servants. The Pope, in this context, is not the supreme lord but rather the supreme servant – the “servant of the servants of God”; the guarantor of the obedience and the conformity of the Church to the will of God, to the Gospel of Christ, and to the Tradition of the Church, putting aside every personal whim, despite being – by the will of Christ Himself – the “supreme Pastor and Teacher of all the faithful” (Can. 749) and despite enjoying “supreme, full, immediate, and universal ordinary power in the Church” (cf. Cann. 331-334). Dear brothers and sisters, now we still have one year to mature, with true spiritual discernment, the proposed ideas and to find concrete solutions to so many difficulties and innumerable challenges that families must confront; to give answers to the many discouragements that surround and suffocate families. One year to work on the “Synodal Relatio” which is the faithful and clear summary of everything that has been said and discussed in this hall and in the small groups. It is presented to the Episcopal Conferences as “lineamenta” [guidelines]. May the Lord accompany us, and guide us in this journey for the glory of His Name, with the intercession of the Blessed Virgin Mary and of Saint Joseph. And please, do not forget to pray for me! Thank you! [The Te Deum was sung, and Benediction given.] Thank you, and rest well, eh?   Read more

Vatican City, Oct 18, 2014 / 03:57 pm (CNA/EWTN News).- Paul VI was a missionary Pope who wished to bring the light of the Gospel all over the world, a cardinal who worked with the late Roman Pontiff, who will be beatified on Sunday, has recalled. Cardinal Roger Etchegaray, 92, vice-dean of the College of Cardinals, had a long term relation with Paul VI, whom he first met during the 1960s. “I was serving as general secretary of the French bishops' conference, and I met the-then Cardinal Montini, who showed great interest in European matters,” Cardinal Etchegaray told CNA in an Oct. 17 interview. Giovani Battista Montini had served for several years in the Secretariat of State before being appointed Archbishop of Milan in 1954. In his years in the Secretariat of State, Cardinal Montini had been (from 1925 to 1933) the spiritual assistant to the Italian Federation of Catholic University Students, while as a young priest Fr. Roger Etchegaray had served as responsible of the Catholic Association in the Diocese of Bayonne. Their common sensitivity toward young people and their formation played a major role in fostering their confidence and friendship. “I had the occasion to lunch with him in the Archbishop Curia of Milan a few months before he was elected Pope. So when he was elected, I knew the importance the name Paul had for him,” Cardinal Etchegaray said. “The name Paul was chosen after the Apostle Paul, the missionary apostle. I have a very precise memory of this Pope who seemed to be shy, to be discreet, and who had at the same time this missionary zeal.” “If I had to summarize Paul VI with two adjectives, I would say that he was mystic and prophetic” Cardinal Etchegaray underscored. “Paul VI has been considered a cold Pope, but he was really a mystic, and I can testify to it; to deepen in his spirituality would do one so much good.” Cardinal Etchegaray also stressed that “Paul VI had the courage and the spiritual strenght to carry forward the Second Vatican Council.” “I was a peritus at the Second Vatican Council, and I had many times the occasions to meet him with a circle of periti. He wanted to be informally informed of the debate. In his very discreet way, he was very attentive to others and to the opinion of others. He did not want his ideas to be imposed,” Cardinal Etchegaray recounted. The cardinal said that Paul VI was “a very discreet, very reserved Pop, who became a wanderer Pope, the first Pope to take the plane, the first Pope to go to the Holy Land, the first Pope to go to the United Nations.” Paul VI prophetic nature lies in the fact that “he had taught the truth of humanity to all men, and he went toward the poorest.” “Once, in the Church of Santa Maria in Trastevere, in a very popular block of Rome, Paul VI took with his fragile hands a paralyting and embraced him very strongly. He told him: ‘My friend, my friend, you cannot walk, but I will look for you, and in Heaven we will dance together in front of the Lord.'” Cardinal Etchegaray said that “Paul VI is not well known, even because of his persona. I already spoke about his discreetion, his modesty, his absolute respect toward others. He did not want to impose faith, since faith is a gift of God; it does not come from a logic argument. Faith is a light that comes from God.”   Read more

Vatican City, Oct 18, 2014 / 03:38 pm (CNA/EWTN News).- The synod’s final report, released Saturday, presents substantial changes with respect to the much discussed midterm report, especially regarding homosexual persons and the divorced and remarried. The final report was voted on, paragraph by paragraph, by the synod fathers; and, by Pope Francis' choice, the result of each poll has been publicized, thus showing a glimpse into the synod fathers' thought. Though all the paragraphs gained a majority of votes, not all of them reached the super-majority of two-thirds, which is required for official approval. With 181 voting synod fathers (out of 193), a simple majority is 93, while the super-majority is reached at 123 votes. Speaking with journalists during a press briefing Oct. 18, Fr. Federico Lombardi, director of the Holy See press office, commented that in light of preparations for the 2015 synod, the paragraphs that failed to gain official approval  “cannot be considered as dismissed, but primarily as paragraphs that are not mature enough to gain a wide consensus of the assembly.”An overall glance at the final report Like the midterm report, the final report is divided in three parts, titled: “Listening, context, and challenges of the family”; “the glance to Christ: the Gospel of the Family”; and “The confrontation: pastoral perspectives.” The 62 paragraphs of the document are filled with quotes from the Sacred Scriptures, the lack of which in the midterm report was lamented by most of the small groups. Another outcome of the small groups' suggestions is the frequent reference to the positive testimonies Christian families can give in contemporary society. The strong stance against international organizations that bind financial aid to the introduction of homosexual rights has been clarified and emphasized in a separate paragraph, while it was included in a wider paragraph in the midterm report. At a first glance, all the concerns expressed by the small groups have been taken in consideration.The divorced and remarried: pastoral consideration, points of clarification The paragraphs on the divorced and remarried and on homosexual persons having been the most controversial of the midterm report, the paragraphs on those issues have been slightly modified, though they still failed to meet a wide consensus. Regarding the divorced and remarried, almost all the synod fathers agreed that “pastoral care of charity and mercy tends to the recovery of persons and relations,” and that “every family must be listened with respect and love.” The consensus is slightly lower when the document stresses that “the synod fathers urge new pastoral paths, that may start from the effective reality of families' fragility, being conscious that these fragilities are endured with suffering than chosen with full freedom.” There is even less consensus when the final report speaks about reforming the procedures for the declaration of nullity of marriages. In contrast, a paragraph stating that those who are divorced without having remarried, who “often testify to the faithfulness of marriage” should “be encouraged in finding in the Eucharist the food which can sustain them.” The report however states that “a particular discernment” must be put in action for a pastoral accompaniment of separated, divorced, abandoned; focuses on the situation of those who separate because of domestic violence; and underscores that divorced and remarried must not feel “discriminated” against, and that their participation in the community “must be promoted” since “taking care of them is not for the Christian community a weakening in faith and in the testimony to the indissolubility of the marriage.” The paragraphs on access to Communion for the divorced and remarried (52 and 53) did not gain a supermajority among the synod fathers.Homosexuality Also, one paragraph concerning homosexual couples did not gain the needed supermajority: paragraph 55 describes the situation of families “having within them persons with a homosexual orientation.” Considered vague, it received only 118 yes votes. The following paragraph, 56, condemned the linking of international financial aid to the establishment of same-sex marriage, did receive a supermajority.Synod Fathers all agree: more education is needed There is however only one paragraph – the second one – that reached unanimity among the synod fathers. “Despite the many signals of crisis of the institution of the family in the diverse contexts of the 'global village', the wish for a family is still alive, especially among young people, and this motivates the Church, expert in humanity and faithful to her mission, to tirelessly and with profound conviction announce the 'Gospel of the family',” paragraph two states, in part. The final report provides largely the same view of the current situation of the family as did the midterm report, but it also notes positive testimonies of the family, and the role of grandparents. The final report also addresses the importance of the affective life: “the individualistic danger and the risk of living selfishly are relevant. The Church’s challenge is to help couples in the maturation of their emotional dimension and in the affective development through the promotion of dialogue, of virtue, and of trust in the merciful love of God.” In general, the paragraphs based on Sacred Scriptures and providing quotes of Magisterial documents gained a wide consensus among the fathers. The final report also emphasized the need for a positive reception of Humanae vitae, Paul VI's encyclical on regulation of birth, which highlighted many positive aspects of family life and reaffirmed the doctrine of the Church. Education has always been a primary challenge, as has been stressed since the publication of the synod’s working document, and this is why the two final paragraphs of the final statement focus on the issue. The “educative challenge” is one of “the fundamental challenges of families,” and the Church “supports families, starting from the Christian initiation, through welcoming communities.” “The Church is requested to support parents in their educative commitment, accompanying babies, children, and adolescents in their growth through personalized paths able to introduce them to the full sense of life and arise choices and responsibility, lived in the light of Gospel.”Toward the 2015 synod The final report values more the experience of Christian families than did the midterm report, and put in action many suggested changes. Yet, it cannot be considered a definitive document: the final report will function as a “working document” for the 2015 Synod of Bishops, which is considered the second part of unique synodal path on the family. Only after that will the Pope issue a post-synodal apostolic exhortation, which will shed light on how the Church is called to face the challenges of the family today.   Read more

Vatican City, Oct 18, 2014 / 02:49 pm (CNA/EWTN News).- Pope Francis met with Vietnamese prime minister Nguyen Tan Dung Saturday morning, which is a move seen as a important step in strengthening ties between the Vatican and Vietnam. A statement released by the Vatican regarding the Oct. 18 encounter explained that during their “cordial conversations,” the Pope and the prime minister both expressed satisfaction in the meeting’s discussion. Described as “an important step in the process of strengthening bilateral relations between the Holy See and Vietnam,” the meeting marks the second visit of Nguyen to the Vatican, the first being to meet with Benedict XVI in 2007. In their discussion, Pope Francis and Nguyen spoke of the Church’s committed contributions to the development of Vietnam, thanks in large to the Church’s presence in various fields that are beneficial society as a whole.   According to the Vatican statement, there was a “sincere appreciation” expressed on the part of the Holy See for the support given to the Catholic community by Vietnamese authorities in wake of developments regarding religious policy sanctioned by the drafting of Vietnam’s new constitution in 2013. The Holy See also voiced gratitude for the assistance given to the non-resident Papal Representative of the Holy See to Vietnam in the execution of his mission, “which is aimed at promoting relations between Church and State with a view also to the common objective of diplomatic relations.” Diplomatic relations between the two states were dissolved in 1975, when the communist north overran South Vietnam. However, since then the visits of more than 20 Vatican delegations led to Nguyen's 2007 visit with Benedict XVI. After the 2007 meeting, the Holy See and Vietnam began talks to re-establish diplomatic ties; the following year, the Holy See was allowed, for the first time in decades, to appoint seven new bishops in Vietnam. And in 2009, a joint Vietnam-Holy See working group was established to work toward formal diplomatic ties. Continuing talks led to the appointment of Archbishop Girelli as non-resident special envoy to Vietnam in 2011. The following year, Nguyen Phu Trong, secretary of the Vietnamese communist party, visited Benedict XVI, thus showing the sincere with of Vietnamese authorities to normalize diplomatic relations. In their meeting, Pope Francis and Nguyen also spoke of certain issues which, it is hoped, “will be further examined and resolved through the existing channels of dialogue.” Discussion also gave way to an exchange of the parties’ views on a few current regional and international issues, with special emphasis given to initiatives aimed at the promotion of peace and stability throughout the Asian continent. Further improvements on the diplomatic side of relations between Vietnam and the Holy See are expected for the sixth meeting of the Vietnam-Holy See Joint Working Group, which held its fifth meeting in September.   Read more

Vatican City, Oct 18, 2014 / 08:54 am (CNA/EWTN News).- In their message to the faithful, the synod fathers praised the life-giving love between a man and a woman, which despite many challenges, endures through the grace given by God in the sacrament of marriage. “Such love, of its nature, strives to be forever to the point of laying down one’s life for the beloved. In this light conjugal love, which is unique and indissoluble, endures despite many difficulties,” the Oct. 18 message read. This love, it continued, “is one of the most beautiful of all miracles and the most common.” Synod fathers for the Third Extraordinary General Assembly of the Synod of Bishops on the Family released their message to the people of God following almost two weeks of intense discussion on marriage and family life. Meetings began on Oct. 5 and will conclude tomorrow, Oct. 19, with the beatification of Paul VI, institutor of the synod, which will be presided over by Pope Francis, and attended by Benedict XVI. The synod’s message comes in the wake of the publication of the meeting’s controversial midterm report last weekend, which garnered from many bishops a call for the clarification of numerous phrases, as well as the shedding of a more positive light on the family and a greater reference to scripture. The final document is expected to be released Sunday, or perhaps this evening. In the message to the faithful, the synod fathers explained that their preparations for the synod have included not only the questionnaire sent out to local Churches around the world, but also listening to many families and their experiences. Because of this, “Our dialogue during the Synod has been mutually enriching, helping us to look at the complex situations which face families today.” They praised the union of spouses as being “a gift, a grace expressed, as the Book of Genesis says, when the two are ‘face to face’ as equal and mutual helpers." The love of a man and a woman show us that each needs the other in order to be truly one, the message read, while clarifying that while each remains different, they become one through the revelation expressed in a reciprocal gift of self. Such an authentic love, they said, begins with a process of courtship, waiting, and preparation before receiving the sacrament of marriage. It is spread through “fertility and generativity, which involves not only the procreation of children but also the gift of divine life in baptism, their catechesis, and their education,” the document continued. The synod fathers also pointed out, however, that despite the grace received in the sacrament of marriage each home is filled with both light and the shadow of various challenges and trials, including the darkness of sin. They recognized the increasing difficulties in remaining faithful to one’s spouse in conjugal love, saying that “enfeebled faith and indifference to true values, individualism, impoverishment of relationships, and stress that excludes reflection,” are all negative forces that leave a mark on family life. Burdens are also placed on families due to the suffering that can be caused by various situations such as caring for a child with special needs; serious illness; the deterioration of age; or the death of loved ones, they observed. The synod fathers pointed out that financial stress due to corrupt economic systems and unemployment are particular destructive forces to families, and also mentioned the despair of youth who often turn to drugs as an escape. Of special concern in family life today are the poor, as well as refugees and migrants who risk everything seeking a better life, and those affected by war or who are persecuted for their faith or spiritual values. They also drew attention to the violence toward and exploitation of women, and the abuse of children by those who should have protected them. “The culture of prosperity deadens us….all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us,” the synod fathers wrote, quoting Evangelii gaudium. “We call on governments and international organizations to promote the rights of the family for the common good.” However, despite the many hardships afflicting family life, the message emphasized that “God is always there to accompany us,” and that his presence can be felt inside the affection and dialogue that takes place inside the family dynamic. Prayer and the education of children in the faith were named as specific responsibilities of Christian parents, and the role of grandparents was also emphasized as being crucial to the family structure. In addition to performing works of mercy, especially to the poor and marginalized, the synod fathers said that most important element tying the threads of family life together is “the Sunday Eucharist when the family and the whole Church sits at table with the Lord.” The synod fathers gave a brief mention to their process of reflection on how to accompany those who have been divorced and remarried, which will be discussed further in preparation for the ordinary synod next year. The message concluded by asking the faithful to “walk with us toward the next synod” through prayer to the Holy Family, as well as by praying the prayer written by the synod fathers for families all over the world, which follows:Father, grant to all families the presence of strong and wise spouses who may be the source of a free and united family. Father, grant that parents may have a home in which to live in peace with their families. Father, grant that children may be a sign of trust and hope and that young people may have the courage to forge life-long, faithful commitments. Father, grant to all that they may be able to earn bread with their hands, that they may enjoy serenity of spirit and that they may keep aflame the torch of faith even in periods of darkness. Father, grant that we may all see flourish a Church that is ever more faithful and credible, a just and humane city, a world that loves truth, justice and mercy.   Read more

Vatican City, Oct 17, 2014 / 05:15 pm (CNA/EWTN News).- He had the unenviable task of being Pope during a most “tumultuous” era for the Church, but  Paul VI stood “deeply rooted in Christ” through it all, a theology profess... Read more

Vatican City, Oct 17, 2014 / 04:42 pm (CNA).- German Cardinal Walter Kasper’s interview dismissing the perspective of African bishops at the Synod on the Family has added fuel to the fire of speculation over other questionable comments from the cardinal. Edward Pentin, who writes for multiple news outlets, posted an article with Zenit after an interview with Cardinal Kasper, who said the African bishops’ perspectives on issues such as marriage and homosexuality are “taboo” and that they “should not tell us too much what we have to do.” Zenit retracted the article after Cardinal Kasper denied the remarks, but Pentin countered with a statement and the full audio recording to substantiate the interview. Pentin said he introduced himself as a journalist, made his recording device visible during the interview and was never told by Cardinal Kasper that his comments were off the record.   Cardinal Kasper, the president emeritus of the Pontifical Council for Promoting Christian Unity, has been the leading voice advocating for divorced and remarried Catholics whose first marriage has not been annulled to be re-admitted to Communion, even though these couples are in adulterous relationships. His position on such matters has already been a source of controversy, but yesterday he set off a firestorm in the Catholic blogosphere with his remarks, some calling them dismissive and privileged at best, racist at worst. Blogger Elizabeth Scalia at The Anchoress called the interview “Breathtaking condescension from a Western Bishop, whose German church is dwindling and headed for financial ruin, toward the African bishops whose pews and seminaries are indisputably overflowing and joyous.”  “Cardinal Kasper, with all due respect, Eminence, ‘check your privilege.’” A blog from First Things found Cardinal Kasper’s interview insensitive, especially considering the future of the Church in Africa: “This despite the fact that Africa – home to 135 million Catholic Christians in 2005, and a projected 230 million by 2025 – is where the future of the Church lies.” First Things added that although some laws in certain African countries are not acceptable, it is possible to refuse to accept these laws without ignoring the continent’s perspective wholesale. “One can reject utterly proposals like Uganda’s law on homosexuality—as I do—without dismissing the opinions of an entire continent as the product of mere taboo. Indeed, as Elizabeth Palchik Allen has argued in Foreign Policy, Uganda’s law was prompted in no small part by the same sort of imperious condescension exhibited by Kasper. When it comes to matters that matter, the past is a foreign country, as is Africa, and Kasper has no intention of listening to either.” Father Dwight Longenecker, who blogs with Patheos, parsed no words, calling Cardinal Kasper’s comments “racist” and insensitive when considering Africa’s religious history. “Here are our brothers and sisters in the forefront of the fight against militant Islam, seeing their churches burned, their children kidnapped and their villages destroyed by Muslim thugs,” Father Longenecker wrote. “They stand firm in the faith. Their seminaries are full. They are building new convents and monasteries. Their faith is strong, but hey. They don’t tolerate homosexuality so they are to be marginalized.” Commonweal, on the other hand, believes Cardinal Kasper’s words may have been misinterpreted and that it is unfair to call him a racist. “’The questions of Africa we cannot solve.’ He means the German church. (Or perhaps the Western European church.) That's why, he continues, ‘there must be space also for the local bishops conferences to solve their problems but I’d say with Africa it’s impossible [for us to solve].’ The ‘us’ Pentin supplies, but again Kasper is saying that one local church cannot solve the problems of another,” Commonweal's associate editor, Grant Gallicho, wrote. “He doesn't mean we the synod, or we the rest of the church. He means we the Germans, we the Europeans, we the West. In other words, it's up to the churches of Africa to handle their own pastoral challenges. Just as ‘they should not tell us too much what we have to do.’ That's hardly dismissive, or xenophobic, or worse. It's just good theological sense.” This is not the first time Kasper has tripped over his words. In September 2010, Cardinal Kasper was dismissed from a trip to the United Kingdom with Benedict XVI when he compared multicultural Britain to landing “in a third-world country,” The Guardian reports.   Read more