Here is a new video from Catholic News Service reporting on the difficulties in establishing regularly celebrated Latin Masses.
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THE CONCHO PADRE POSTHere is a new video from Catholic News Service reporting on the difficulties in establishing regularly celebrated Latin Masses.
The Concho Padre
The Knights of Columbus will send $170,000 to the town of West, Texas, which suffered a fertilizer plant explosion on April 17 that killed 15, injured 160 and damaged or destroyed 150 buildings, according to a press release.
The money is in addition to the $10,000 donated immediately after the explosion to the town, which has 2,800 residents.
The Knights said the money will be disbursed as follows:
–$50,000 to St. Mary’s Catholic School in West for tuition aid and for subsidies to affected or displaced students.
–$50,000 to the West Independent School District to repair damage and to buy a truck.
–$70,000 to buy mattresses for 100 affected families as part of the St. Vincent de Paul Society’s “House in a Box” program, which provides beds, linens and cooking and eating utensils to those affected by the blast.
In addition, Knights of Columbus Council 2305 in West and nearby councils helped in the recovery efforts and volunteered with House in a Box, the release said.
“Our thoughts and prayers continue to be with those who lost so much in this tragedy,” said Supreme Knight Carl Anderson. “It is heartening that in the face of this tragedy, so many good people stepped forward to help their neighbors in need, and we are grateful for the support of our Knights and all those who donated time or money to help the people of West to rebuild their lives.”
The K of C, based in New Haven, is the world’s largest Roman Catholic fraternal organization with more than 1.8 million members worldwide. Last year, Knights donated more than $167 million and 70 million hours to charitable causes, the release said.
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The Pope has asked for the immediate removal of a statue erected in his honor at his old cathedral in Buenos Aires. One understands his concern. This is no time for immortalizing churchmen in statues while they are still alive, or perhaps even after they are dead. Let’s just say that this is not the way of the Church of the poor.
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Read today’s readings.
Jesus is still talking with his disciples on their role as Apostles. He basically tells them what to do and say.
Their most important message is to proclaim that the Kingdom of God is at hand. That kingdom is, of course, present in Jesus, and it will also be present in the Apostles who are called to do the same things that Jesus is doing.
In this day and age, all of us are also called to proclaim the kingship of God by our words and actions. The Church itself is called to bring healing to people where it is needed.
There are so many different things affecting peoples’ lives and breaking their spirit, that we must acknowledge that there is a lot of work to be done for them in the name of Christ. Each of us is called, but we must respond in our own way, at our own pace, using the gifts that have been given to us, and acknowledging our own situation in life at this time.
Jesus tells the Apostles to travel lightly. This sort of put into my mind the words of Pope Francis just last weekend, when he was addressing seminarians and novices in a special gathering at the Vatican. The Pope told them not to have the latest cell phones and the finest cars. He said that these things are important tools, but that the true disciple will only have what is necessary to proclaim the Good News. Extravagance is not a good evangelizing method.
I guess if we wanted to have some type of modern model for what Jesus is requesting of his followers, I think it would the Missionaries of Charity, founded by Blessed Mother Teresa of Calcutta. To this day, the Sisters follow the theological life of poverty, chastity, and obedience. In their ministry they may have to use some of the modern tools, but their main work remains to serve the poorest of the poor, the homeless, the sick, the rejected. Mother Teresa once said that “I do own things but they do not own me.”
How many of us could say the same thing about some of our possessions? This is where Mother Teresa and her Sisters are so different from us!
We might ask ourselves two questions as we ponder the readings for today. Where is our real security? What kind of service and hospitality do we give to others in need?
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It is unfortunate that no contemporary biography was written of a man who has exercised the greatest influence on monasticism in the West. Benedict is well recognized in the later Dialogues of St. Gregory, but these are sketches to illustrate miraculous elements of his career.
Benedict was born into a distinguished family in central Italy, studied at Rome and early in life was drawn to the monastic life. At first he became a hermit, leaving a depressing world—pagan armies on the march, the Church torn by schism, people suffering from war, morality at a low ebb.
He soon realized that he could not live a hidden life in a small town any better than in a large city, so he withdrew to a cave high in the mountains for three years. Some monks chose him as their leader for a while, but found his strictness not to their taste. Still, the shift from hermit to community life had begun for him. He had an idea of gathering various families of monks into one “Grand Monastery” to give them the benefit of unity, fraternity, permanent worship in one house. Finally he began to build what was to become one of the most famous monasteries in the world—Monte Cassino, commanding three narrow valleys running toward the mountains north of Naples.
The Rule that gradually developed prescribed a life of liturgical prayer, study, manual labor and living together in community under a common father (abbot). Benedictine asceticism is known for its moderation, and Benedictine charity has always shown concern for the people in the surrounding countryside. In the course of the Middle Ages, all monasticism in the West was gradually brought under the Rule of St. Benedict.
Today the Benedictine family is represented by two branches: the Benedictine Federation and the Cistercians.
From americancatholic.org
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Here is the statement released by Archbishop Dominique Mamberti, Secretary for Relations with States, regarding the Holy Father’s recent Motu Propio on the jurisdiction of judicial authorities of Vatican City State.
———-
The laws approved yesterday by the Pontifical Commission for Vatican City State bring about a broad-ranging normative change, necessary for the function that this State, entirely sui generis, is called upon to carry out for the benefit of the Apostolic See. The original and foundational aim of the Vatican, which consists of guaranteeing the freedom of the exercise of the Petrine ministry, indeed requires an institutional structure that, the limited dimensions of the territory notwithstanding, assumes a complexity in some respects similar to that of contemporary States.
Established by the Lateran Pacts of 1929, the State adopted the judicial, civil and penal structures of the Kingdom of Italy in their entirety, in the conviction that this would be sufficient to regulate the legal relationships within a State whose reason for existence lies in the support of the spiritual mission of Peter’s Successor. The original penal system – constituted by the Italian Penal Code on 30 June 1889 and the Italian Penal Code of 27 February 1913, in force from 7 June 1929 – has seen only marginal modifications and even the new law on sources of law (No. 71 of 1 October 2008) confirms the criminal legislation of 1929, while awaiting an overall redefinition of the discipline.
The most recently approved laws, while not constituting a radical reform of the penal system, revise some aspects and complete it in other areas, satisfying a number of requirements. On the one hand, these laws take up and develop the theme of the evolution of the Vatican judicial structure, continuing the action undertaken by Pope Benedict XVI in 2010 to prevent and combat money-laundering and the financing of terrorism. In this regard, the provisions contained in the 2000 United Nations Convention Against Transnational Organised Crime, the 1988 United Nations Convention Against Illicit Traffic in Narcotic Drugs and Psychotropic Substances, and the 1999 International Convention for the Suppression of Financing of Terrorism, are to be implemented, along with other conventions defining and specifying terrorist activity.
The new laws also introduce other forms of crime indicated in various international conventions already ratified by the Holy See in international contexts and which will now be implemented in domestic law. Among these conventions, the following are worthy of mention: the 1984 Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment, the 1965 International Convention on the Elimination of All Forms of Racial Discrimination, the 1989 International Convention on the Rights of the Child and the 2000 Optional Protocols, the 1949 Geneva Conventions on War Crimes, etc. A separate section is dedicated to crimes against humanity, including genocide and other crimes defined by international common law, along the lines of the 1998 Rome Statute of the International Criminal Court. From a substantial point of view, finally, further items of note are the revision of crimes against the public administration, in line with the provisions included in the 2003 United Nations Convention Against Corruption, as well as the abolition of the life sentence, to be substituted by a maximum custodial sentence of 30 to 35 years.
While many of the specific criminal offences included in these laws are undeniably new, it would however be incorrect to assume that the forms of conduct thereby sanctioned were previously licit. These were indeed punished, but as broader, more generic forms of criminal activity. The introduction of the new regulations is useful to define the specific cases with greater certainty and precision and to thus satisfy the international parameters, calibrating the sanctions to the specific gravity of the case.
Some of the new categories of criminal activity introduced (for instance, crimes against the security of air or maritime navigation or against the security of airports or fixed platforms) may appear excessive considering the geographic characteristics of Vatican City State. However, such regulations have on the one hand the function of ensuring respect for international anti-terrorism parameters, and on the other, they are necessary to ensure compatibility with the condition of so-called “dual criminality”, to enable the extradition of persons charged or convicted of crimes committed abroad should they seek refuge in Vatican City State.
Special emphasis is given to the discipline of “civil responsibility of juridical persons derived from a criminal violation” (arts. 46-51 of the law containing complementary regulations on criminal matters), introducing sanctions for juridical persons involved in criminal activities as defined by the current international legal framework. To this end an attempt has been made to reconcile the traditionally cautious approach observable also in the canonical order, according to which “societas puniri non potest” with the need, ever more evident in the international context, to establish adequate and deterrent penalties also against juridical persons who profit from crime. The solution adopted was therefore that of establishing administrative responsibility of juridical persons, obviously when it is possible to demonstrate that a crime was committed in the interests of or to the advantage of that same juridical person.
Significant modifications are introduced also in terms of procedure. These include: updates in the discipline of requisition, strengthened by measures regarding the preventative freezing of assets; an explicit statement of the principles of fair trial within a reasonable time limit and with the presumption of innocence; the reformulation of regulations regarding international judicial cooperation with the adoption of the measures established by the most recent international conventions.
From a technical and regulatory point of view, the plurality of sources available to experts was organised by means of their combination in a harmonious and coherent body of legislation which, in the frameworks of the Church’s magisterium and the juridical-canonical tradition, the principal source of Vatican law (Art. 1, Para. 1, Law No. 71 on the sources of law, 1 October 2008) takes into account simultaneously the norms established by international conventions and the Italian juridical tradition, reference to which has always been made by the Vatican legal order.
In order to better order a legislative work with such broad-ranging content, it has been drafted as two distinct laws. One brings together all the legislation consisting of modifications to the penal code and the code of criminal procedure; the other will instead consist of legislation of a nature which does not permit a homogeneous section within the code structure and is therefore gathered in form of a latereor complementary penal code.
Finally, the penal reform hitherto presented is completed with the adoption by the Holy Father Francis of a specific
Motu proprio, also bearing yesterday’s date, which extends the reach of the legislation contained in these criminal laws to the members, officials and employees of the various bodies of the Roman Curia, connected Institutions, bodies subordinate to the Holy See and canonical juridical persons, as well as pontifical legates and diplomatic staff of the Holy See. This extension has the aim of making the crimes included in these laws indictable by the judicial organs of Vatican City State even when committed outside the borders of the state.
Among the laws adopted yesterday by the Pontifical Commission for Vatican City State there is also the law consisting of general legislation on the subject of administrative sanctions. This law had already been proposed in Art. 7, Paragraph 4 of Law 71 on the sources of law of 1 October 2008, and establishes the general principles and regulation of the application of administrative sanctions.
For some time there has long been an awareness of the expedience of an intermediate tertium genus between penal and civil offences, also in relation to the growing relevance of administrative offences. As a discipline of principle, the provisions of such a law would be used whenever another law establishes the imposition of administrative penalties for a breach of law, no doubt to specify the procedure for their application to the competent authority and the order of other minor effects.
One of the cornerstones of the system introduced by this law is constituted by the so-called rule of law, as a result of which administrative sanctions may be imposed only in cases defined by law. The procedure for implementation is divided into a phase of investigation and challenge of the infringement by the competent offices, and a second phase of imposition of the sanction, which will fall within the competences of the President of the Governorate. Finally, there will be the right to appeal heard by a single judge except in more cases of more severe penalties, for which the jurisdiction of the Court is established.
To conclude this brief presentation, it may be observed that the laws indicated above are notable not only for their undeniable substantial and systematic relevance, but also because they represent a further significant step on the part of the Vatican legislator towards the refinement of its legal code, necessary to assume and promote the constructive and useful proposals of the international Community.
From zenit.org
O God,
who made the Abbot Saint Benedict
an outstanding master in the school of divine service,
grant, we pray, that, putting nothing before love of you,
we may hasten with a loving heart in the way of your commands.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.
– Amen.
(Vatican Radio) Pope Francis has issued a Motu Proprio on criminal law matters and administrative sanctions within Vatican City State and the Holy See. Read more.
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Here is an excerpt from an e-book released today by Cardinal Timothy Dolan, archbishop of New York and president of the US bishops’ conference. The book is titled “Praying in Rome” and recounts the cardinal’s experience during the time of the sede vacante following Benedict XVI’s resignation, the conclave and the election of Pope Francis.
* * *
Many have asked me, “What legacy do you think Pope Benedict XVI has left behind?” That is a question that will take years for any of us to fully answer. Think of this: even though John Paul II died over eight years ago, we are still unpacking his legacy. That examination, appreciation, and even criticism will go on for years and years. The same will be true of Benedict.
I read an article recently on Pope Pius XII, which suggested that it’s only now—fifty-five years after his death—that we’re beginning to appreciate his teaching, especially in Sacred Scripture, in the liturgy, in the whole nature of the Church. Look how long it takes for us to properly appreciate what we call the magisterium, the teaching office, of any given pope! Yet, I do think in time we will see that there are five key lessons that Pope Benedict left behind for us to cultivate.
First, we are called to a friendship with Jesus Christ. That’s about as basic, as simple, and yet as profound as you can get: that our lives are about responding to a call to friendship with Jesus now, and for all eternity. Faith is not about propositions or doctrines—as important as they are—but about a relationship with a person: God, who has revealed Himself in Jesus.
The second lesson is about the centrality of Jesus. The Church is not about a “what.” The Church is not about a “where.” The Church is not about a “how.” The Church is about a “who.” And that “who” is a person, the second person of the Most Blessed Trinity, our Lord and Savior Jesus Christ.
The third lesson would be theological depth. This is a man who has told us and shown us, in his writings and talks, that faith and reason are intimately united. They are not at odds. God’s two greatest gifts to us are the supernatural gift of faith and the natural gift of reason, and both are intimately allied. We use our reason to deepen our faith and our faith to illuminate our reason. He taught that so clearly.
Lesson four shows us to engage the culture. We don’t run from the culture, hide from society, or condemn the world. There are certain things in culture that we will have to speak starkly about. But we are called to engage, and that comes straight from the Second Vatican Council. The Church needs to be in dialogue with the world. Why? Because God is! The incarnation—God becoming one of us—is par excellence God the Father’s engagement with His creation and creatures.
But the most profound lesson this great professor-pontiff may have taught the world is this: It’s not about him, or you, or me, or us. It’s about Christ. It’s about the Church. His heroic and humble decision to step down from the Chair of St. Peter is a lesson in selflessness that all of us should carry in our hearts. In the end, the Pope’s decision wasn’t about anyone other than Jesus. It’s not about us at all. It’s all about Jesus.
Lord,
as a new day dawns
send the radiance of your light
to shine in our hearts.
Make us true to your teaching;
keep us free from error and sin.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever.
– Amen.