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Posted on 07/28/2021 13:00 PM (CNA Daily News - US)
Denver Newsroom, Jul 28, 2021 / 06:00 am (CNA).
Not much is popularly known about Blessed Stanley Rother, the small town Oklahoma native who was declared blessed in September 2017 by the Catholic Church.
One of the newest blesseds, he became a priest and missionary at a parish in Santiago Atitlán, Guatemala. He served the local Tz’utujil people at the time of the Guatemalan civil war, where he was on a hit list and eventually assassinated on July 28, 1981.
These are five things you need to know about this American on the path to sainthood who died 40 years ago today.
Blessed Stanley Rother is the first American-born martyr.
Aside from the North American Martyrs, such as Isaac Jogues, Blessed Stanley Rother is the only martyr associated with the United States. And he is the only martyr born in the United States.
He translated the New Testament into the Tz'utujil language.
Stanley struggled academically in the seminary, especially with Latin, and eventually switched seminaries. Despite his seminary struggles, He learned both Spanish and Tz’utujil while in Guatemala where his desire to serve led him to learn the languages to connect with the people he was serving.
He was a jack of all trades.
Though not academically gifted, Blessed Stanley Rother possessed skills as an electrician, plumber, and farmer, which he used to aid his people by repairing machinery and helping them implement new techniques to better their farming. He also built many buildings for the community, such as a school, hospital, and a Catholic radio station.
Blessed Stanley Rother came back to his Guatemalan parish, saying “A shepherd cannot run from his flock.”
Blessed Stanley Rother faced danger to his own life in Guatemala, since his name was on a hit list. For safety, he returned to Oklahoma, where he said these words. He went back to Guatemala for Holy Week to serve his parishioners despite the danger. Less than four months later, he was killed.
Blessed Stanley Rother’s Tz’utujil parishioners have his heart.
“At the parish, his presence is everywhere — his heart and his blood are in the church, the room that he was killed in has been converted into a chapel in his honor, the parochial school has been named after him. Blessed Rother is well-known all over town,” said Fr. Josh Mayer, a priest of the diocese of Gallup, following a visit to Guatemala in 2019 on Rother's feast day.
After Blessed Stanley Rother’s martyrdom his body was returned to Oklahoma for burial. His Guatemalan parishioners enshrined his heart, however, since they wished to keep a part of their beloved priest.
Posted on 07/27/2021 23:30 PM (CNA Daily News - US)
Denver Newsroom, Jul 27, 2021 / 16:30 pm (CNA).
An auxiliary bishop of the Boston archdiocese on Sunday revealed why he voted against a motion of the U.S. bishops’ conference to begin drafting a teaching document on the Eucharist.
Bishop Mark O’Connell, an auxiliary bishop of Boston, said in a July 25 statement that he believed the Eucharistic document would lead to greater polarization. Bishop O’Connell published his statement in the bulletin of St. Theresa parish in North Reading, Massachusetts, as a response to a parishioner’s question about denying Communion to pro-abortion politicians.
During the U.S. bishops’ virtual spring meeting in June, they debated a proposal to begin drafting a teaching document on the Eucharist. The proposed document outline covered the Church’s Eucharistic teaching on a number of points, including the need for Catholics to live out the Church’s teaching in public before and after receiving Communion.
Some bishops critical of the proposal said it would be interpreted as a call to deny Communion to specific pro-abortion politicians, and would thus result in greater political polarization.
“I fear the whole process of writing the document will lead to more and more opportunity for some bishops and writers to further polarize our people,” Bishop O’Connell wrote. He said “it is not up to me (or you)” to deny anyone Holy Communion, adding that the decision rests with each individual bishop.
In written responses to CNA’s questions after the publication of his letter, O’Connell said he sees the discussion of denial of Holy Communion to certain public figures as focusing too heavily on abortion, to the detriment of other issues.
The topic has been hotly debated in some quarters with the election of Joe Biden, a Catholic who supports abortion and attends Mass regularly, to the presidency.
The June vote among the bishops on the Eucharistic document was conducted by secret ballot. The final results of the vote on whether to begin drafting the document - a motion which required only a simple majority to pass - was 168 bishops in favor, 55 opposed, and 6 abstentions.
During the virtual meeting, several dozen bishops spoke explicitly for or against the proposal, but O’Connell is one of the few bishops to publicly reveal and explain his vote following the results.
O’Connell acknowledged that although President Biden attends Mass regularly, some of his policy positions are at odds with Church teaching - most notably his support for taxpayer-funded abortion.
However, he said, “I do not think a letter about the Eucharist is the correct place to address this issue.”
He noted that “there are more appropriate ways, and they are delineated in Canon Law.” He did not, in his letter, elaborate on what those more “appropriate ways” are.
O’Connell told CNA he had in mind a bishop’s canonical authority to determine the pastoral response in his particular diocese.
In his letter, Bishop O’Connell laid out several reasons why he voted against drafting the document in June. He said he believed the discussion ought to have taken place in person rather than during a virtual meeting.
O’Connell elaborated to CNA that he did not feel comfortable expressing his concerns during the virtual meeting, and that he felt the discussion that took place was not adequate.
While some bishops had moved to change the parliamentary rules of the meeting to allow for unlimited debate time on the motion of the Eucharistic document, that effort failed in a vote on Wednesday. Nevertheless, while debating the motion to draft the Eucharistic document, bishops were allowed to speak in their normal five-minute time slots long after the conference meeting was scheduled to wrap up on July 17.
“If we need to speak with each other about how individual bishops should approach public figures in their dioceses we should do that directly and in person and over time - not just make some vague reference to it in a document on the Eucharist,” Bishop O’Connell told CNA.
“To me, putting this into the document distracts from anything else in the document and is a roundabout way of not having a serious discussion on this critical issue,” he said.
A proposed outline of the Eucharistic document, made available to bishops in advance of the spring meeting, made no mention of public figures and Communion. However, the conference’s doctrine committee - charged with drafting the document - included a letter with the proposed outline, saying the document would include a “special call for those Catholics who are cultural, parochial, or political leaders to witness to the faith.”
O’Connell wrote in his letter that he has “no faith that the document finally produced would be read except for the section on Eucharistic Consistency and then, as with most things, through the lens of the politics of the media on either side of the question.”
The bishop did not lay out his own opinion of whether or not Biden should be admitted to Holy Communion, instead noting that “Canon Law leaves it to his individual bishop and pastor to speak with him and that is a private conversation.”
Bishop O’Connell said he wished to refocus the conversation away from “who should be denied” the Eucharist, and toward “who should receive” the Eucharist.
“As a priest and a bishop giving Holy Communion, I accept the humble ‘Amen’ of our Catholics as they approach the Altar and I leave judgement on specific individuals to the private conversations with their pastors,” he concluded.
The Catholic Church teaches that the Eucharist is truly the Body and Blood of Christ, and as such must be received worthily.
Canon 915 of the Code of Canon Law states that those “who obstinately persist in manifest grave sin are not to be admitted to Holy Communion.”
The Catholic Church has always taught that abortion is a grave sin. In a 2004 memo to then-Cardinal Theodore McCarrick, Cardinal Joseph Ratzinger said that a politician consistently campaigning for and voting for permissive abortion laws constitutes formal cooperation with evil. Biden has publicly advocated for protection of abortion in law, including the codification of Roe v. Wade, the 1973 Supreme Court decision which mandated permissive abortion laws nationwide.
The next canon, 916, exhorts the individual receiving Communion to be aware of his own worthiness, and to go to confession if conscious of grave sin.
“I think we should further explore that Canon which applies to everyone including the President and take it out of politics,” Bishop O’Connell told CNA.
“We are all unworthy to receive, let that unworthiness be the source of our unity,” he said.
Other bishops, such as canon lawyer Bishop Thomas Paprocki of Springfield, have also emphasized the importance of personal discernment and examination of conscience on the part of all Catholics before they approach Holy Communion.
“If they are conscious of grave sin, they shouldn't go to communion,” Paprocki told CNA in March.
He noted that this is true not only for politicians, but for all Catholics. However, he added, a failure to consistently apply Canon 915 - that those persisting in “manifest grave sin” ought not be allowed Communion - causes confusion. It “gives rise to scandal, in that it leads to the impression that grave sins may not be so grave after all if there are no consequences for committing them,” he said.
CNA asked O’Connell about the possibility of scandal in cases where a pro-abortion Catholic politician continually presents himself for Holy Communion, despite having been admonished by his bishop or pastor not to do so without first recanting his support for abortion.
“Calling abortion ‘the’ preeminent issue instead of ‘a’ preeminent issue, allows other issues to go too far down the ladder - such as immigration, euthanasia, the rights of workers, priority for the poor, racism, torture,” O’Connell responded to CNA. The U.S. bishops’ conference has referred to abortion as a “preeminent priority,” due to the scale of abortions per year, the gravity of the evil and the effect of abortion on women and families.
“We need to preach the Magisterium to our people in its fullness and not be confined to one issue while acknowledging that abortion is indeed a key issue and a grave evil. There are politicians in both parties acting scandalously on many issues, but some look the other way because of their political alignment,” Bishop O’Connell said.
The U.S. bishops’ doctrine committee will now lead the process of drafting the document, with input from other conference committees. A draft of the document could be ready to be debated, amended, and voted on by the bishops at their November meeting - which is currently planned to be held in-person in Baltimore, Maryland.
In November 2020, Cardinal Wilton Gregory of Washington, D.C. told a reporter that he would not deny pro-abortion politicians Holy Communion if they were to present themselves for the sacrament at Mass. The new bishop of Biden’s home diocese of Wilmington has not yet publicly spoken on this issue.
Posted on 07/27/2021 23:10 PM (CNA Daily News - US)
Washington D.C., Jul 27, 2021 / 16:10 pm (CNA).
Cardinal Wilton Gregory of Washington has reportedly withdrawn permission for a solemn pontifical Mass that was to be offered August 14 in D.C.
A pontifical Mass is celebrated by a bishop in the Extraordinary Form of the Roman Rite. The Mass, scheduled for the vigil of the Solemnity of the Assumption, was to take place at the Basilica of the National Shrine of the Immaculate Conception.
The Paulus Institute, a group dedicated to promoting the sacred liturgy, organized the event, which was to be broadcast by EWTN. On its Facebook page on July 27, the institute announced that permission for the Mass was rescinded by the Archbishop of Washington.
"Cardinal Wilton Gregory has withdrawn the permission he had given to Archbishop Thomas Gullickson to celebrate a Pontifical Solemn Mass on August 14," Donna Bethell of the Paulus Institute said in a statement to CNA on Tuesday. Cardinal Gregory, she said, "cited Traditionis custodes as the reason, without further specificity."
The Archdiocese of Washington did not immediately respond to a confirmation request by CNA on Tuesday afternoon.
According to Pope Francis’ July 16 apostolic letter Traditionis custodes (“Guardians of the liturgy”), it is a bishop’s “exclusive competence” to authorize the celebration of the Traditional Latin Mass in his own diocese.
The Aug. 14 Mass at the shrine was to be celebrated by Archbishop Gullickson, titular archbishop of Bomarzo and retired papal nuncio to Switzerland.
In a July 16 letter to priests, Cardinal Gregory said he would “prayerfully reflect” on the pope’s letter “in the coming weeks,” in order “to ensure we understand fully the Holy Father's intentions and consider carefully how they are realized in the Archdiocese of Washington.”
"In the interim, I hereby grant the faculty to those who celebrate the Mass using the liturgical books issued before 1970 to continue to do so this weekend and in the days to come, until further guidance is forthcoming,” he stated.
The pope’s letter further stated that if groups wish to gather for the Traditional Latin Mass in a bishop’s diocese, he is to determine that they believe in the validity of the liturgical reform of Vatican II and the Church’s Magisterium. He is further “to designate one or more locations” where attendees of the Traditional Latin Mass may gather, but that the locations must not include “parochial churches.”
Although the Basilica of the National Shrine of the Immaculate Conception is located within the territorial bounds of the Archdiocese of Washington, it is not a diocesan church. Archbishop Wilton Gregory, as Washington archbishop, is ex officio chairman of the shrine’s board of directors.
This article was updated on July 27 with a statement from the Paulus Institute.
Posted on 07/27/2021 20:00 PM (CNA Daily News - US)
Washington D.C., Jul 27, 2021 / 13:00 pm (CNA).
Ahead of the inaugural World Day for Grandparents and the Elderly this past Sunday, the communications director for the Little Sisters of the Poor described how the order cares for the elderly as people of inherent dignity and worth.
Sister Constance Veit, the communications director for the Little Sisters of the Poor, told EWTN News In Depth on July 23 how she and her sisters live “to assure the elderly that they'll never be alone, they'll never be abandoned.”
“First of all, we say to them, each of us says to them, ‘I will always be with you,’” she explained. “But then, we hope that our presence will be a reminder to them that God is always with them. It doesn't stop with us, but our whole hope and our whole effort is to bring the presence of Christ to them.”
Sister Constance said she rejoiced over the first annual World Day for Grandparents and the Elderly, instituted by Pope Francis on Sunday, the feast day of Jesus’ grandparents, Saints Joachim and Anne. She explained what the day meant for the elderly and for the Little Sisters, an order that runs homes worldwide for the elderly in need.
She defined the Little Sisters as an “international congregation” with homes for the elderly worldwide “where we welcome them into our home and they become family to us.”
“To see the elderly being honored and recognized in this way is a very deep joy for me,” Sr. Constance said during an interview with EWTN News In Depth on July 23. “It’s something I've noticed about Pope Francis's pontificate from the beginning, how often he speaks about the elderly and how often he encourages young people to connect with their elders.”
She had the opportunity to thank the pope personally in 2015, when he visited the United States.
“I rehearsed all day what I was going to say to him, and what I said to him was to thank him for the attention that he’s bringing to the elderly,” she recalled.
She said that Pope Francis’ focus on the elderly touched her in a personal way.
“By my vocation, as the Little Sister of the Poor, I've given my life to the Church and to the elderly – specifically to the elderly – because that's our sole apostolate.”
The Little Sisters of the Poor began in France in 1839, when the order’s founder, Saint Jeanne Jugan, offered her bed to an elderly woman who was blind and lying paralyzed in the cold. Today, the order serves in 30 countries, with 27 homes in the United States.
Because the sisters care for the low-income elderly, they trust in God for financial support. While many homes in the U.S. are eligible for Medicaid and might draw from other forms of income - such as pensions from the residents - that still “usually only covers about half of our expenses,” Sr. Constance said.
“For the rest, we have a tradition since the beginning of the congregation of going out into the community and begging for alms,” she said. Today, this is mostly accomplished through the mail or online, she said, but there are still sisters “who go out on a regular basis out into the community to markets, to businesses to ask for gifts in kind.”
These donations, she said, are “really what sustains us.”
According to Sr. Constance, God “always seems to come through” financially. But now, the sisters are facing a new challenge: the challenge “in the area of caregivers.”
“The ongoing challenge just, I would say pre-pandemic and let's hope post-pandemic that it comes to an end, there is a certain amount of ageism in society,” Sr. Constance cautioned.
She noticed a shortage in healthcare workers and caregivers for the elderly.
“There are real shortages in the workforce, with geriatric-trained physicians, social workers, psychologists, nurses, all the way down to the level of nursing assistants, who are the real ones who do the bulk of the hands-on care in our homes,” she said.
While it’s a complex issue, she said that caregivers are “not recompensed enough” and “there aren't incentives to go into geriatrics.”
“It's not encouraged enough for people to choose eldercare as a profession, and so, increasingly, as the elderly population is growing and growing by leaps and bounds, it's going to become more of a crisis, the lack of care of trained caregivers,” she said.
But the World Day for Grandparents and the Elderly gave her hope.
“For me, I'm using it as an opportunity to raise people's awareness of the gifts that the elderly can offer,” she said.
Pope Francis “has three key words with the elderly: dream, memory, and prayer,” Sr. Constance said, as she summarized the gifts that the elderly can contribute.
With “dream,” she said, “I think what he means by that is that the elderly still have a vision or a dream about what they wish for life, for society, for the world” and that they should “share that with young people, to inspire young people.”
And with memory, Sr. Constance stressed that the elderly can help young people “have a sense of history and memory” or “a memory to help them appreciate where we come from, how we got to where we are, the impact of events.”
The elderly can also change the world through prayer, she said.
“That is really beautiful because even an elderly person who's living alone, who might be housebound, who might be isolated, they might not have direct contact with younger people, but they can always offer their prayers for the needs of the world,” Sr. Constance said.
“That's what we tell our residents, particularly those who are very infirm,” she said: “they still have the opportunity to offer their sufferings and their sacrifices for the needs of the world.”
Posted on 07/27/2021 17:30 PM (CNA Daily News - US)
Washington D.C., Jul 27, 2021 / 10:30 am (CNA).
Christians around the world must speak out against all religious persecution - including against the Muslim Uyghurs, the Coptic Orthodox Archbishop of London told CNA during a recent summit on international religious freedom.
“As Christians who live as part of persecuted communities, we understand the pain of persecution, and if we cannot accept it for ourselves, we should never accept this for anyone else,” Archbishop Angaelos of London told CNA in a July 15 interview about global religious persecution.
The archbishop, who has become a leading voice on global religious persecution, was scheduled to address the recent 2021 International Religious Freedom Summit in Washington, D.C., but was unable to attend due to pandemic-related travel restrictions in the United Kingdom. He spoke on the phone with CNA about what he had planned to tell the summit. The July 13-15 event featured religious and civic leaders from around the world, as well as survivors of religious persecution.
It is “utterly reprehensible and unacceptable” that “we still many millions of people around the world deprived of their very basic right to believe or not to believe," he said, pointing to significant advances in other parts of society such as technological progress.
Last year, Angaelos signed a statement against China’s “potential genocide” of the Uyghurs, a largely-Muslim population in northwest China. More than 75 religious leaders signed the document – including two Asian cardinals, Cardinal Charles Maung Bo of Yangon, Burma, and Cardinal Ignatius Suharyo of Jakarta, Indonesia. The leaders called for prayer and solidarity with the Uyghurs, as well as “action to end these mass atrocities.”
Archbishop Angaelos explained his decision to join other voices in condemning China’s atrocities.
It was “Our Lord Himself Who, having seen the world’s suffering, then took flesh and came to resolve that suffering, and shared in our suffering, to raise us above that,” he said. Thus, “we too must look at the suffering of others and continue to do what we can to alleviate it.”
Christians in certain countries have suffered egregiously in recent years, the archbishop said, pointing to a “major exodus” of Christians from the Middle East and North Africa, as well as attacks on Christians in Nigeria, China, and Pakistan.
However, he emphasized, non-Christian communities have been targeted for persecution as well, such as the Uyghurs in China, the Rohingya Muslims in Burma, Baha’is in Iran, and Yezidis in Iraq.
Christians must speak out against persecution of any community, he said, not only as a matter of justice but also as a practical means of protecting all religious communities.
“Human rights violations are always a cascade,” he said. “There’s a start with one particular group, and then the group that is persecuting will move to the next, what they perceive to be a soft target, and the next, and the next.”
Egypt’s Coptic Christians have been targeted through church bombings and attacks on pilgrims in recent years - although the overall “scale” of persecution there has decreased during the recent pandemic, Archbishop Angaelos told CNA.
However, he noted, Coptic Christian women and girls have still been abducted and forcefully converted, and some Christian communities have experienced a deprivation of resources during the pandemic.
“We might be in a slightly better place, and yet, of course, we know that we have such volatile settings, it doesn’t take much to set things off and it doesn’t take much for communities to be demonized and vilified,” he said.
The Coptic Orthdox Church is an Oriental Orthodox Church which rejected the Council of Chalcedon of 451. It followers were historically considered monophysites – those who believe Christ has only one nature – by Catholics and the Eastern Orthodox.
Christians in the West can help the persecuted by spreading awareness of their plight, Archbishop Angaelos said.
“When things fall off the top of our newsfeeds and are no longer headlines, they are easily forgotten. And what we need to do is to keep the issues alive, even with awareness, with speaking, with keeping our eye on spots where there is violation against people,” he said.
Posted on 07/26/2021 19:45 PM (CNA Daily News - US)
Washington D.C., Jul 26, 2021 / 12:45 pm (CNA).
After pro-abortion protesters obstructed a July 10 pro-life rosary procession in Brooklyn, a priest leading the procession compared it to a “Way of the Cross.”
Pro-life advocate Fr. Fidelis Moscinski, CFR helped lead the “Witness for Life” prayer procession from St. Paul’s Catholic church in Brooklyn to the local Planned Parenthood clinic on July 10. Pro-abortion protesters physically impeded the march and harassed participants; the procession took two hours to traverse seven blocks, according to march leaders.
“When we go to the abortion clinic, it’s as if we’re going to modern-day Calvary, where innocent blood is shed,” Fr. Moscinski told EWTN Pro-Life Weekly in an interview on Thursday, July 22. “And our procession there, on that day, was kind of like a Way of the Cross for us.”
“I was kind of thinking of the abuse that Our Lord suffered when He was carrying His cross to Calvary,” he said, noting that “we were all in a spirit of prayer there, we were praying the rosary as we went.”
“So it was difficult, but we persevered, and we did finally get there.”
Brooklyn’s Witness for Life day of prayer, which occurs on the second Saturday of each month, normally begins with an 8 a.m. Mass at St. Paul’s church. A rosary procession to the local Planned Parenthood clinic follows Mass.
However, on July 10, the group New York City for Abortion Rights (NYCFAR) gathered outside St. Paul’s before the morning Mass and chanted throughout the Mass. Some of their chants outside the church included “Our bodies, our lives, our right to decide,” as well as “St. Paul’s Church harasses patients” and “Free abortion on demand, can we win it? Yes we can.”
Protestors held signs with phrases including “God loves abortion,” and “This church harasses women.”
NYCFAR targeted Moscinski in flyers as the “leader” of the pro-life march and described him as “far from peaceful.”
Photos of the procession showed pro-abortion advocates holding signs and smoking cigarettes in the face of Fr. Moscinski. EWTN Pro-Life Weekly host Catherine Hadro asked Moscinski how he found peace amidst the chaos
“We had just come from celebrating the Holy Sacrifice of the Mass. We received Jesus in Holy Communion, and He’s the source of our peace and our strength,” he said. “And when I was looking at those people, I was thinking ‘these people are not the enemy. They’re deceived.’”
When asked what more pro-life advocates could do to fight abortion, Fr. Moscinski said that “prayer and fasting” is necessary.
“We need to discover again the humility and courage to pray and fast,” he said. “And I think that’s something we could all do a lot better.”
“Pro-life is the pre-eminent issue in the United States, and every Catholic has to be actively engaged in the pro-life movement in some way,” he said in the July 24 interview. “Not everybody can do everything,” he said, “but everybody has to do at least something.”
The July 10 encounter between pro-abortion protestors and “Witness for Life” was the second such incident in as many months. At the previous month’s Witness for Life event, NYCFAR organized a protest as well.
Moscinski told Hadro the situation for the pro-life movement in the area is “challenging and difficult,” noting the almost 300 abortions that take place each day in the state.
Moscinski has been arrested multiple times in “red rose rescues,” where he enters abortion clinics and attempts to counsel women seeking abortion to choose life.
“Our measure of our love for Christ is determined by what we do to save the least among us,” Moscinski said, “because the Lord said whatever you did to the least of my brothers you did to me.”
Posted on 07/26/2021 13:01 PM (CNA Daily News - US)
Washington D.C., Jul 26, 2021 / 06:01 am (CNA).
In preparation for Mass, priests make ready the sacred vessels, linens, and vestments that they use. Afterward, they take care to clean up. Every action they take, every word they say, stresses the importance of the Mass.
Two priests located in Washington, D.C., Fr. William Foley at the Shrine of the Most Blessed Sacrament and Fr. Charles Gallagher at Immaculate Conception, gave a behind-the-scenes look to EWTN News In Depth July 16.
Preparations for Mass are made in the sacristy.
“One of the first things I do is to make sure the chalice is ready,” Fr. Foley said.
Priests often receive a chalice at their ordination. His family, he said, purchased his from a chalice maker in Montreal, Canada, over 42 years ago.
Both the chalice and the paten, a plate that holds the hosts, consist of precious metals.
“The reason why the paten is – and the chalice – are so beautiful,” Fr. Gallagher said, is “because they really touch God. And we want to give the best we have to God.”
Linens also play a critical role in the Mass. The corporal, which takes its name from the Latin word for “body,” is a square linen cloth that often has a cross embroidered on it.
It exists, Fr. Foley said, so that “during the Mass, when the priest breaks the host, nothing falls off of it.” Instead, the cloth catches the body of Christ.
Fr. Gallagher also discussed the purificator.
“So after the chalice is used,” he said, “I consume the remaining precious blood and I rinse it with water and then I use the purificator to wipe it and to dry it.”
After the vessels and linens are prepared, the priest vests.
First, the priest “says a special prayer to wash his hands,” Fr. Gallagher said.
“This prayer in Latin says, ‘Give, Lord, strength to my hands to wipe out all stain so that, without pollution of mind or body, I may dare to serve You,’” he translated.
One layer at a time, the priest gets ready for Mass.
“The first is called an amice,” said Fr. Gallagher, pointing to a white cloth that wraps around the shoulders and neck. “This is really meant to be like a helmet of salvation.”
Then, “over the amice, I put on the alb,” he said. The floor-length white vestment with sleeves is put on with the prayer “Wash me clean, Lord, and cleanse me from my sin; that I may rejoice and be glad unendingly with them that have washed their robes in the blood of the Lamb.”
Around the alb, the priest places a cincture, the prayer for which is: “Gird me, Lord, with the belt of faith, my loins with the virtue of chastity, and extinguish in them the humour of lust; that the strength of all chastity may ever abide in me.”
Next comes the stole, at which the priest prays, “Restore to me, Lord, I beseech Thee, the stole of immortality, which I lost in the transgression of the first father; and, though unworthy I presume to approach Thy sacred mystery with this garment, grant that I may merit to rejoice in it forever.”
Finally, the priest dons the chasuble, a sleeveless and often ornate outer vestment, praying, “O Lord, who said: my yoke is sweet and my burden light: grant that I may be able so to bear it, so that I may be able to obtain Thy grace.”
The point of the prayers for the vestments “is that the priest is covering up his humanity, because it's Our Lord Jesus who celebrates the Mass,” Fr. Gallagher emphasized. “So all of these different elements help the priest realize it's Our Lord Jesus who is taking over.”
He added, “Yes, he uses my voice, my hands, my gestures, but it's really Our Lord and his power that is able to change the bread into his body.”
Following the Mass, the linens and the vessels must be cleaned.
“It's washed in a very special way,” Fr. Foley said, pointing to the corporal. “Because it may, it comes in contact with the precious host, the precious blood.”
Fr. Gallagher added, “It would soak for a few days in water along with any other – the sacred linens.” That water is later “poured into a special sink that we call a sacrarium.”
The sacrarium, Fr. Foley said, “goes not into the sewer system, but into the dirt, into the ground,” so that “the precious body and blood of the Lord does not get mingled with sewage.”
Their actions and words point to the reverence due to the Mass and the body and blood of Christ.
“The Mass is actually not one of the most time-consuming things we do, but it is the most important thing we do,” Fr. Gallagher concluded. “So that's why it's sort of shrouded with all these special rituals, prayers of preparation to help the priest prepare and celebrate Mass very well. And that's the most important thing he can do for his people.”
Posted on 07/24/2021 13:01 PM (CNA Daily News - US)
Denver Newsroom, Jul 24, 2021 / 06:01 am (CNA).
CNA spoke recently with Dr. William J. Thorn regarding the recent investigation which led to the resignation of Msgr. Jeffrey Burrill as general secretary of the US bishops’ conference.
Thorn is associate professor emeritus of Journalism and Media Studies/Institute for Catholic Media at Marquette University’s Diederich College of Communication. He holds a Ph.D. in mass communication from the University of Minnesota, an M.A. from the University of Wisconsin - Madison, and a B.A. from Loras College.
Find below the full text of CNA's discourse with Thorn:
At the heels of the recent controversial use of data mining to expose a Church personality, can you walk us through the outlines of investigative journalism and what constitutes the ethical limits of investigative journalism?
The report on Msgr. Burrill underscores the challenges social media and emerging technologies have created, because it blurs the boundaries of private and public information. Grindr describes itself as "the World’s Largest Social networking app for gay, bi, trans and queer people." As a location-based social networking and online dating site Grindr was one of the first geosocial apps for gay men when it launched in March 2009. As a public social network, it has limited privacy controls. These semi-public social networks compromise the former boundaries of ethical investigation. This boundary is perhaps best illustrated by the stance of a friend who was a city hall reporter. Whenever he got a phone call or verbal comment about some alleged malfeasance, he demanded a public document like a travel expense form or letter which contained the factual basis for an investigation. In other words, neither personal complaints nor hearsay could be trusted, but printed information could be. Traditionally, an ethical investigation builds on facts that are part of the public record or can be verified by public documents or interviews with reliable witnesses. Another ethical principle is to keep the focus on actions that can be proven by factual evidence or witnesses rather than on insinuations about the subject based on circumstantial evidence. Once the verifiable facts are known, the investigative reporter moves to confront the subject and provides an opportunity to deny, admit wrongdoing or explanation. Libel and slander laws provide boundaries and guides to investigative journalism about individuals whose reputation and good name may be at stake. Simply drawing conclusions from an online source seriously challenges verifiability and risks libeling an innocent individual.
Complications are now arising in the field of data mining and journalism. In your opinion, how does the aggregation of questionably acquired data work for or against the previously established moral limits of investigative journalism?
New data mining technology poses a plethora of privacy issues for investigative journalism, regarding both prominent individuals and ordinary citizens, for example, in areas like health and personal habits, which require some verifiable contextual evidence to reach a fact-based conclusion. But legal boundaries differ from moral constrains which require care for the impact of conclusions based on less than reliable abstract which can destroy or seriously damage an individual's reputation. One of the most egregious moral and ethical compromises of investigative journalism occurred at the early 20th century Denver Post, whose reporters wrote detailed biographies of wealthy silver magnates, including their scandalous, even illegal behaviors. The editors then used these stories to blackmail their subjects. The reports were accurate, their purpose illegal.
Does a source paying for information change the calculation about whether or not a journalist should use that source?
A source paying for information automatically raises questions about the motivations of both payee and recipient as well as the reliability of information.
Many are celebrating the resignation of Msgr. Burrill and the efforts that led to his resignation. From a Catholic ethics perspective, does this apparently successful end validate the means?
The end never justifies the means, even if they are digital and seem credible because of technology. The celebration raises questions about ignoble motives, e.g., revenge or personal animus connected to the investigation.
Another argument with competing voices centers on whether corruption needs to be brought to the light to be healed. Please explain, from the perspective of Catholic ethics, when and where and to what degree it would be appropriate to publish information alleging or proving corruption that is gravely sinful but not criminal.
Healing depends, in part on the harm involved. In Msgr. Burrill's case there is only circumstantial evidence of behavior based on GPS location with no eye witness or other factual evidence such as a credit card receipt. Data mining based on Grindr's location routine seems a bit specious for "bringing to light corruption," an adage based on rooting out the corruption of politicians and public officials. Within a Church context like the USCCB, the question turns on the precise corruption and how it can be healed by exposure. Grindr location data insinuate but do not demonstrate the alleged corruption, or perhaps a level of ignorance in the user about the actual privacy of the Grindr app. Healing of sinful behavior does not require public knowledge, as the Sacrament of Reconciliation demonstrates. On the other hand, abuse of public trust or misuse of church funds may help heal the community if exposed, e.g. the sex abuse scandal or embezzlement of Church funds.
Please elaborate on what distinguishes truth-telling from detraction, acknowledging that many Catholics are longing for reform that they don’t see coming from most of the Bishops.
Facts that demonstrate actual malfeasance distinguish truth telling from detraction, libel, and slander. Reform must be based on demonstrable corruption so it cannot be simply dismissed as petty jealousy or a fervid imagination. Clear court cases and guilty verdicts launched serious reforms in sexual abuse cases.
The fast and growing incorporation of technology in investigative journalism seems to be inevitable and frequently positive. What lines do you think were crossed, if any, in the "investigation" that forced the resignation of Msgr. Burrill?
Two lines: what hard, non-digital evidence was there of wrongdoing? What corroborating documentary or eyewitness evidence warranted the publication? Was Msgr. Burrill properly and timely informed of the digital evidence and given a chance to defend himself? Or was he blackmailed into resigning "for the good of USCCB?"
Is a church official such as Msgr. Burrill a private citizen or a public official? And what might be the legal ramifications?
He is a private citizen in U.S. legal terms. His role in the USCCB makes him a public church official, but whether that makes him a public figure under U.S. libel law as defined in 1966 by the Supreme Court in N.Y. Times v. Sullivan seems to be an open legal question. Under the Sullivan decision, elected public officials must expect harsh and even vitriolic criticism, and are required to demonstrate "actual malice" i.e. knowing falsehood or careless disregard for the truth in order to win a libel case. As neither an elected politician nor a public figure, Msgr. Burrill would be protected by libel laws as an ordinary citizen.
Posted on 07/23/2021 23:01 PM (CNA Daily News - US)
Greensburg, Pa., Jul 23, 2021 / 16:01 pm (CNA).
An anonymous donor and new partners will help continue millions of dollars in funding for a tuition aid program for the Diocese of Greensburg’s Catholic schools. The program is set to support hundreds of students in southwestern Pennsylvania over the next five years.
“These are true evangelization efforts. These monies help to ensure that more students will be knowledgeable in the faith,” Dr. Maureen Marsteller, Superintendent of Catholic Schools in the diocese, said July 21.
In 2020, the St. Pope John Paul II Tuition Opportunity Partnership gave nearly $2.5 million in tuition assistance to support more than 800 students. These resources offset tuition for 250 students new to the Catholic school system. This boosted Catholic school enrollment by more than 13%.
“These are major opportunities for our Catholic schools, each made possible by community-minded individuals who understand the impact that Catholic education can have in a person's life,” Bishop Larry Kulick of Greensburg said. “We are grateful for their commitment to our schools and families through these partnerships.”
The scholarship partnership was first announced in July 2020. It was launched with $2.5 million from an anonymous donor the diocese said is “committed to fortifying Catholic education in western Pennsylvania.”
To qualify for assistance for the scholarship program, students must show commitment to and enthusiasm for learning. The student or family must be registered members of a faith community, and the student must demonstrate service to that community. A student’s parent or guardian must also show some financial commitment to the cost of education.
Beneficiaries do not need to be Catholic. The amount of monetary aid for each student depends on factors such as financial need, other financial aid options, and the number of siblings who attend Catholic schools, according to the Valley News Dispatch.
The five-year extension to the program has the support of the previous anonymous donor as well as new named donors including Jay W. Cleveland, Jr., president and CEO of Cleveland Brothers. The Pennsylvania Educational Income Tax Credit program, with commitments from over 100 businesses and individuals, have helped provide tuition assistance forecasted at $20 million over the next five years.
“It is truly a great day for us here in the Diocese of Greensburg with this historic and monumental announcement,” Bishop Kulick said at a press conference at Aquinas Academy in Greensburg. The program is a “wonderful opportunity” to ensure that every student who wants a Catholic education will receive it, he said.
He said that Aquinas Academy saw a 10% increase in enrollment, aided by the donation.
Cathy Collett, principal at Aquinas Academy, said that adding $2.5 million to tuition aid programs “certainly makes a tremendous impact.”
There are 11 Catholic elementary schools and two junior-senior high schools in the diocese’s school system, which has more than 2,300 students, according to the diocese’s website. Forecasts suggest the tuition program could help enrollment grow by 80 students, another 10% increase.
The diocese also welcomed capital project donations for many school campuses that totaled more than $300,000 in manpower and resources from Lindy Paving, Golden Triangle Construction and Arch Masonry at many of the school campuses. The diocese’s statement voiced gratitude for attorney John Goetz and the law firm Jones Day, Pittsburgh for pro bono legal services regarding the donations.
There are about 128,000 Catholics out of a total population of some 640,000 people who live in the territory of the Greensburg diocese.
Posted on 07/23/2021 21:00 PM (CNA Daily News - US)
Rockville Centre, N.Y., Jul 23, 2021 / 14:00 pm (CNA).
Bishop Peter Libasci has been accused in a lawsuit of committing sexual abuse while a priest in New York during the 1980s.
The Bishop of Manchester is accused in a July 14 lawsuit of abusing a male youth on numerous occasions in 1983 and 1984. Bishop Libasci has not spoken out publicly on the allegations, but the Diocese of Manchester says the matter has been reported to civil authorities.
The anonymous alleged victim, an altar boy who would have been in his early teens, was a student at Saints Cyril and Methodius School in Deer Park, New York, which has since merged with another school. The lawsuit also names the Sisters of St. Joseph, an order which ran the school, claiming they were negligent in allowing the alleged abuse to occur.
The Manchester diocese told the Associated Press in a statement that it was aware of the lawsuit and that the matter had been reported to civil authorities, but that Libasci’s status as bishop has not, for the moment, changed.
The diocese did not respond to CNA’s request for further comment.
Bishop Libasci was a priest of the Diocese of Rockville Centre at the time of the alleged abuse, having been ordained in 1978. The Rockville Centre diocese is one of several in New York that have recently filed for bankruptcy amid a flood of lawsuits.
In a 2002 agreement, in return for the the state of New Hampshire agreeing not to prosecute the diocese as an institution or any individuals for their past handling of sexual abuse allegations involving clergy, though county attorneys still can pursue individual prosecutions, the diocese agreed to new policies on sexual abuse and to periodic audits of those policies, the AP reported.
Before his 2011 appointment to lead the Manchester diocese, Bishop Libasci was an auxiliary bishop of Rockville Centre, having been consecrated in 2007.
Sean Dolan, spokesman for the Rockville Centre diocese, told CNA that because the allegations involve a current diocesan bishop, the diocese has informed the Holy See of the accusation, in keeping with the norms of Vos estes lux mundi, Pope Francis’ 2019 document which governs procedures regarding accusations against bishops.
If a Vos estis investigation into Bishop Libasci is initiated, it will likely be undertaken by Sean Cardinal O’Malley of Boston, Libasci’s metropolitan archbishop, with a 90-day timetable for Cardinal O’Malley to complete any investigation.
A spokesman for the Boston archdiocese told the NH Reporter that no Vos estis investigation has yet begun, and referred further questions to the Vatican.
“Following its standard protocol, the Diocese of Rockville Centre also reported the matter to the Suffolk County District Attorney,” Dolan told CNA in a statement.
“The Diocese of Rockville Centre remains committed to the ongoing work of creating a safe environment in the Church.”
The Rockville Centre diocese filed for bankruptcy in October 2020. Several other New York dioceses including Rochester, Syracuse, and Buffalo have also declared bankruptcy.
The passage of the Child Victims Act in New York in 2019 allowed for sex abuse lawsuits to be filed in past cases in which victims had not yet taken action, long after the statute of limitations had expired. The CVA originally created a one-year window for these lawsuits to be filed; the window closes next month, and hundreds of lawsuits have since been filed.