ZE080905
ZENIT
The World Seen From Rome
Daily dispatch - September 05, 2008
VATICAN DOSSIER
Pope's Calendar Includes Synod on Word of God
Aid Clarifies Church's Teaching on Brain Death
WORLD FEATURES
Bishops, Rabbis Affirm Marriage Is for Man-Woman
Pelosi's Archbishop Seeks Conversation on Abortion
Mother Teresa Successor: Disciples Needed in India
SPIRITUALITY
The Duty of Fraternal Correction
DOCUMENTS
Archbishop Niederauer on Pelosi's Abortion Remarks
Cardinal George on Pelosi's Abortion Remarks
MESSAGE TO READERS
ZENIT to Return Sept. 8
Pope's Calendar Includes Synod on Word of God
Schedule for September-November ReleasedVATICAN CITY, SEPT. 5, 2008 (Zenit.org).- Three apostolic trips and the synod of bishops on the word of God make up part of Benedict XVI's schedule for the coming months.
The Vatican today published the calendar of celebrations the Pope will preside over during September through November.
This Sunday, the Holy Father will make a one-day pastoral visit to Cagliari, Italy. Then the Pontiff leaves for France on Friday, Sept. 12, for the 150th anniversary of the apparitions of the Virgin Mary at Lourdes. He returns Monday, Sept. 15.
Benedict XVI will celebrate Mass and dedicate the altar in the cathedral of Albano, Italy, on Sept. 25.
He will inaugurate the 12th Ordinary General Assembly of the Synod of Bishops on Oct. 5 at a ceremony in the Basilica of St. Paul's Outside the Walls. Four weeks later, on Oct. 26, the Pope will preside over the conclusion of the synod at St. Peter's Basilica.
On Oct. 9, the Holy Father will celebrate a Mass to mark the 50th anniversary of his predecessor, Pope Pius XII.
On Oct. 12, he will preside over four canonizations.
The next week, Oct. 19, will bring another pastoral visit -- this time to Pompei, Italy, where the Holy Father will celebrate Mass and lead the praying of the rosary.
Finally, on Nov. 3, the Pope will preside over a Mass in St. Peter's Basilica for the repose of the souls of the cardinals and bishops who have died over the course of the year.
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Aid Clarifies Church's Teaching on Brain Death
Vatican Spokesman Responds to L'Osservatore ArticleBy Anita S. Bourdin
VATICAN CITY, SEPT. 5, 2008 (Zenit.org).- There has been no change in Church teaching regarding the concept of "brain death" as a true criterion for death, though the criterion has to be applied correctly, reminded a Vatican spokesman.
Jesuit Father Federico Lombardi, director of the Vatican press office, affirmed this in a statement Tuesday, which responded to a front page L'Osservatore Romano article on the topic of brain death and its validity.Father Lombardi called the article, by Italian historian and journalist Lucetta Scaraffia, an "interesting and weighty contribution." But, he clarified that "it cannot be considered as the position of the magisterium of the Church."
Scaraffia's article suggested that the concept of brain death is undergoing new scrutiny, brought about, among other things, by cases in which pregnant women who are declared dead by virtue of the brain death criterion, are connected to machines to keep blood circulating and oxygen flowing until the baby can be delivered.
Her article noted that this year marks the 40th anniversary of the publication of a Harvard Medical School report that recommended using "brain death" as the criterion for ascertaining that death has occurred.
"The 40th anniversary of the new definition of brain death seems to be the occasion to re-open the discussion both at the scientific level as well as in the heart of the Catholic Church," suggested Scaraffia.
Sound anthropology
Father Lombardi explained that the Holy See's position may be consulted in Pope John Paul II's address of Aug. 29, 2000, to participants in the 18th International Congress of the Transplantation Society.
In that address, the Polish Pontiff noted that the "neurological criterion" for ascertaining death "consists in establishing, according to clearly determined parameters commonly held by the international scientific community, the complete and irreversible cessation of all brain activity -- in the cerebrum, cerebellum and brain stem. This is then considered the sign that the individual organism has lost its integrative capacity."
The Jesuit recalled how the Pope stated that "it can be said that the criterion adopted in more recent times for ascertaining the fact of death, namely the complete and irreversible cessation of all brain activity, if rigorously applied, does not seem to conflict with the essential elements of a sound anthropology."
And the spokesman mentioned the consequences drawn by John Paul II: "[A] health-worker professionally responsible for ascertaining death can use these criteria in each individual case as the basis for arriving at that degree of assurance in ethical judgment which moral teaching describes as 'moral certainty.'
"This moral certainty is considered the necessary and sufficient basis for an ethically correct course of action. Only where such certainty exists, and where informed consent has already been given by the donor or the donor's legitimate representatives, is it morally right to initiate the technical procedures required for the removal of organs for transplant."
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On the Net:
John Paul II's 2000 address to the Transplantation Society: www.vatican.va/holy_father/john_paul_ii/speeches/2000/jul-sep/documents/hf_jp-ii_spe_20000829_transplants_en.html
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Bishops, Rabbis Affirm Marriage Is for Man-Woman
Joint Statement Calls on Reason and Religious TraditionROCKVILLE CENTRE, New York, SEPT. 5, 2008 (Zenit.org).- Marriage should be protected as a relationship between a man and a woman, affirm Jewish and Catholic leaders.
Rabbis and bishops joined in affirming their common beliefs regarding marriage in a joint statement titled "Created in the Divine Image." The statement was signed by Rabbi Fabian Schonfeld of Young Israel Synagogue in Kew Gardens Hills, New York, and Bishop William Murphy of Rockville Centre, with other Catholic and Jewish leaders
The bishops and rabbis affirm "our shared commitment to the ordinance of God, the Almighty One, who created man and woman in the divine image so that they might share as male and female, as helpmates and equals, in the procreation of children and the building up of society."
In June, California became the second U.S. state, after Massachusetts, to allow same-sex marriages. The governor of New York earlier this year instructed authorities in his state to recognize same-sex marriages contracted in states or countries where the unions are legal.
Not discrimination
The Catholic-Jewish statement contests the claim that refusing to recognize same-sex unions as marriage is discrimination against homosexuals.
"We recognize that all persons share equally in the dignity of human nature and are entitled to have that human dignity protected, but this does not justify the creation of a new definition for a term whose traditional meaning is of critical importance to the furtherance of a fundamental societal interest," they said.
The statement continues: "God's design for the continuance of human life, as seen in the natural order, as well as in the Bible, clearly revolves around the union of male and female, first as husband and wife, and then as parents. A unique goal of marriage, which is reproduction and the raising of families, exists apart from that of same sex unions, which cannot equally participate in this essential function."
The rabbis and bishops affirmed that a legal classification of private relationships between people of the same gender "dilutes the special standing of marriage between a man and a woman."
"Since the future of every society depends upon its ability to reproduce itself according to this natural order and to have its young people reared in a stable environment, it is the duty of the state to protect the traditional place of marriage and the family for the good of society," the religious leaders added. "While others have the freedom to disagree with us, we hope that even those outside of our common religious traditions will recognize that we speak from the truth of human nature itself which is consistent with both reason and the moral life.
"We also call upon our local faith communities to consider carefully the long held traditions of Jews and Christians on the nature of marriage as built upon the commitment of a man and a woman desirous of establishing a family for contributing to the common good of humanity."
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Pelosi's Archbishop Seeks Conversation on Abortion
Responds as Pastor to Her Errors on Church TeachingSAN FRANCISCO, California, SEPT. 5, 2008 (Zenit.org).- Speaker of the House Nancy Pelosi is being invited by her hometown archbishop to discuss her erroneous views on the Catholic Church's teaching on abortion.
In a statement released today, Archbishop George Niederauer of San Francisco joined the list of bishops who have responded to Pelosi's misrepresentation of Church teaching, which she expressed during an interview Aug. 24 on NBC-TV's "Meet the Press."
Catholic San Francisco, the official newspaper of the Archdiocese of San Francisco, published Archbishop Niederauer's text.
Pelosi, when asked to comment on when life begins, said that as a Catholic, she had studied the issue for "a long time" and that "the doctors of the Church have not been able to make that definition."
Cardinal Justin Rigali, chairman of the U.S. bishops' Committee on Pro-Life Activities, and Bishop William Lori, chairman of the Committee on Doctrine, responded the next day stating that her answer "misrepresented the history and nature of the authentic teaching of the Catholic Church against abortion."
The prelates noted that since the first century the Church has "affirmed the moral evil of every abortion."
A series of statements were released by other bishops across the United States, including Archbishop Donald Wuerl of Washington, D.C., Archbishop Charles Chaput and Auxiliary Bishop James Conley of Denver, Cardinal Edward Egan, archbishop of New York, Archbishop John Nienstedt of St. Paul and Minneapolis and Bishop Samuel Aquila of Fargo, North Dakota.
Not polling
Archbishop Niederauer's statement said, "It is my responsibility as archbishop of San Francisco to teach clearly what Christ in his Church teaches about faith and morals, and to oppose erroneous, misleading and confusing positions when they are advanced."
After citing the Catechism of the Catholic Church and reaffirming the teaching of the Church that life begins at conception and that abortion has always been considered wrong, he added, "We believe that we are called to trust the Spirit to guide the Church, so we do not pick and choose among her teachings."
Pelosi's office issued a statement Aug. 29 that said: "While Catholic teaching is clear that life begins at conception, many Catholics do not ascribe [sic] to that view."
"That statement," responded Archbishop Niederauer, "suggests that morality can be decided by poll, by numbers. If 90% of Catholics subscribe to the view that human life begins at conception, does that makes Church teaching truer than if only 70% or 50% agree?
"Authentic moral teaching is based on objective truth, not polling."
Communion
Regarding calls for the archbishop to make a decision to exclude Pelosi from receiving Communion, the archbishop warned that the Church "should be cautious when making judgments about whether or not someone else should receive Holy Communion."
He cited the 2006 document of the U.S. episcopal conference "Happy Are Those Who Are Called to His Supper" that states: "If a Catholic in his or her personal or professional life were knowingly and obstinately to reject the defined doctrines of the Church, or knowingly and obstinately repudiate her definitive teachings on moral issues, however, he or she would seriously diminish his or her communion with the Church.
"Reception of Holy Communion in such a situation would not accord with the nature of the Eucharistic celebration, so that he or she should refrain."
The archbishop added, "In his or her conscience, properly formed, a Catholic should recognize that making legal an evil action, such as abortion, is itself wrong."
"I regret the necessity of addressing these issues in so public a forum, but the widespread consternation among Catholics made it unavoidable," the prelate continued. "Speaker Pelosi has often said how highly she values her Catholic faith, and how much it is a source of joy for her.
"Accordingly, as her pastor, I am writing to invite her into a conversation with me about these matters. It is my obligation to teach forthrightly and to shepherd caringly, and that is my intent."
Today, tomorrow
Cardinal Francis George, archbishop of Chicago, also contributed a statement this week. He said that public policy issues are often misrepresented in the midst of political campaigns.
"While everyone could be expected to know the Church's position on the immorality of abortion and the role of law in protecting unborn children, it seems some profess not to know it and others, even in the Church, dispute it," he said.
The cardinal went on to clarify: "The Catholic Church, from its first days, condemned the aborting of unborn children as gravely sinful. [...] The teaching of the Church was clear in a Roman Empire that permitted abortion. This same teaching has been constantly reiterated in every place and time up to Vatican II, which condemned abortion as a 'heinous crime.'
"This is true today and will be so tomorrow. Any other comments, by politicians, professors, pundits or the occasional priest, are erroneous and cannot be proposed in good faith."
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Mother Teresa Successor: Disciples Needed in India
Speaks Out Against Violence in Name of ReligionVATICAN CITY, SEPT. 5, 2008 (Zenit.org).- The superior-general of the Missionaries of Charity says that genuine disciples of Christ are needed to overcome the violence Christians have endured in recent weeks in India.
Sister Mary Nirmala Joshi, who succeeded Mother Teresa of Calcutta as head of the congregation, explained to L'Osservatore Romano today that "the Christian witness necessary in India today is to be genuine disciples of Christ, in love with the person of Christ and fully living the teaching he left us in the Sermon on the Mount."
Christians have been on the receiving end of numerous acts of violence in the Indian state of Orissa after a Hindu leader was killed there Aug. 23. Hindu extremists blamed Christians for the death.
Benedict XVI implored an end to the violence in his Aug. 27 general audience address. And the bishops of the country declared this Sunday, Sept. 7, a day of prayer and fasting for peace in India.
On Aug. 28, Sister Nirmala addressed a message to the people of Orissa and the whole of India, in which she said: "Religion must not be used to divide us. […] Violence in the name of religion is an abuse of religion.
"As Mother Teresa used to repeat: 'Religion is a work of love. It is not made to destroy peace and unity.'"
"In the name of our nation and our noble heritage, in the name of the poor, of children, and of all our brothers and sisters victims of this senseless violence and destruction: Let us pray, let us open ourselves to the light and love of God; let us put down the weapons of hatred and violence and be cloaked with the armor of love; let us forgive one another for the evil we have done to ourselves," she urged. "Let us ask Mother Teresa to intercede for us so that we become instruments of God and of his peace, builders of the civilization of love."
Intercessor
Today, the liturgical feast of Blessed Teresa of Calcutta, Sister Nirmala expressed her "profound gratitude to God for the gift of her life of holiness and worldwide mission of love for the poorest of the poor, the least loved, the least wanted, the most forgotten among the children of God, regardless of caste, creed, nationality or culture."
This gratitude is expressed "with prayer, with sacrifice and with humble services of love toward our brothers and sisters who are in need," but also "renewing our desire for holiness and the determination to be saints, inspired by her example," she noted.
Moreover, the superior-general affirmed, Blessed Teresa is remembered "as a powerful instrument of intercession in heaven, given to us by God, to implore her powerful and efficacious intercession for peace and harmony among all in Orissa and in all tormented areas of the world, and for the needs of all those who suffer."
The great love that people have for Mother Teresa stems from the fact that "she taught with words and by example that anything we do to the least of our brethren we do to God himself," Sister Nirmala said. "The inhabitants of India are very proud of Mother. In her they have found someone who truly cares for them. Her life is a source of inspiration for them. In her name all hearts and doors open."
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The Duty of Fraternal Correction
Gospel Commentary for 23rd Sunday in Ordinary TimeBy Father Raniero Cantalamessa, OFM Cap
ROME, SEPT. 5, 2008 (Zenit.org).- In the Gospel this Sunday we read: “Jesus said to his disciples: ‘If your brother sins, go and admonish him privately; if he listens to you, you have gained your brother.’”
Jesus speaks of all sins; he does not restrict the field to sins committed against us. In this latter sort of case, it is hard to know whether what moves us is zeal for truth or our own wounded pride. In any case, it would be more of a self-defense than a fraternal correction. When the sin is against us, the first duty is not correction but forgiveness.
Why does Jesus say to admonish your brother privately? Above all, this injunction has respect for your brother’s good name, his dignity in view.
The worst thing would be to want to correct a husband in the presence of his wife or a wife in the presence of her husband, a father in front of his children, a teacher in front of pupils, or a superior in the presence of inferiors; in other words, in the presence of those whose esteem is important for the person in question? The situation will soon become a public trial. It would be very difficult for the person to accept the correction well. His dignity would be compromised.
Jesus says that the admonishment should take place privately to give the person the chance to defend himself and explain his actions in complete freedom. Many times what appears to an outside observer to be a sin is not in the intention of the person who committed it. A frank explanation clears up many misunderstandings. But this is no longer possible when the person is publicly redressed and the incident brought to the awareness of others.
When, for whatever reason, fraternal correction is not possible in private, there is something that must never be done in its place, and that is to divulge, without good reason, one’s brother’s fault, to speak ill of him or, indeed, to calumniate him, proposing as fact something that is not, or exaggerating the fault. “Do not speak ill of one another,” Scripture says (James 4:11). Gossip is not something innocent; it is ugly and reprehensible.
A woman once went to St. Philip Neri for confession, accusing herself badmouthing people. The saint absolved her but gave her a strange penance. He told her to go home, get a hen and come back, plucking the bird’s feathers as she walked along the street. When she had returned to him he said: “Now go back home and, as you go, pick up each feather that you plucked on the way.” The woman told him that it would be impossible since the wind had almost certainly blown them away in the meantime. But St. Philip was prepared: “You see,” he said, “just as it is impossible to pick up the feathers once the wind has scattered them, it is likewise impossible to gather gossip and calumnies back up once they have come out of our mouth.”
Returning to the theme of the correction, we should say that the good outcome of the correction does not always depend on us; despite our best intentions, the other may not accept the correction, he may harden. But this can be compensated for: When we ourselves are corrected, the good outcome does depend on us! Indeed, I could very well be the person who “who has sinned” and the “corrector” could easily be someone else: husband, wife, friend, confrere or father superior.
In sum, there is not only active correction but passive correction; there is not only the duty to correct but the duty to allow yourself to be corrected. And it is precisely here that we can see whether someone is mature enough to correct others. Whoever wants to correct someone must be ready, in turn, to be corrected. When you see someone accept an observation and you hear him or her answer with simplicity: “You are right. Thanks for letting me know!” Doff your cap because you are in the presence of a true man or true woman.
Christ’s teaching about fraternal correction must always be read together with what he says on another occasion: “Why do you regard the speck in your brother’s eye and ignore the bean in your own? How can you say to your brother, ‘Let me remove the speck from your eye’ when you do not see the beam that is in yours” (Luke 6:41)?
What Jesus has taught us about correction can be very useful in raising children too. Correction is one of the parent’s fundamental duties. “What son is not disciplined by his father?” Scripture says (Hebrews 12:7); and again: “Straighten the little plant while it is still young if you do not want it to be permanently crooked.” Completely renouncing every form of correction is one of the worst things that you can do to your children and unfortunately it very common today.
You must simply take care that the correction itself does not become an accusation or a criticism. In correcting you should just stick to reproving the error that was committed; don’t generalize it and reproach everything about the child and his conduct. Instead, use the correction to point out all the good things that you see in the child and how you expect much better from him, in such away that the correction becomes encouragement rather than disqualification. This was the method that St. John Bosco used with children.
It is not easy in individual cases to know whether it is better to correct something or let it go, speak or be silent. This is why it is important to remember the Golden Rule, valid in all cases, that St. Paul offers in the second letter: “Owe each other nothing but the debt of mutual love. […] Love does evil to no one.” Augustine synthesized everything in the maxim, “Love and do what you will.”
You must make sure above all that in your heart there is a fundamental disposition of welcome toward other persons. If you have this, then whatever you do, whether you correct or remain silent, you will be doing the right thing, because love “does evil to no one.”
[Translation by Joseph G. Trabbic]
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Father Raniero Cantalamessa is the Pontifical Household preacher. The readings for this Sunday Ezekiel 33:7-9; Romans 13:8-10; Matthew 18:15-20.
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Archbishop Niederauer on Pelosi's Abortion Remarks
"Toward a Resolution of These Differences in Truth and Charity and Peace"SAN FRANCISCO, California, SEPT. 5, 2008 (Zenit.org).- Here is the response of Archbishop George Niederauer of San Francisco to recent comments of U.S. House of Representatives Speaker Nancy Pelosi on abortion, Catholic teaching on the beginning of life, and other life issues.
The statement by Archbishop Niederauer appeared today in Catholic San Francisco, the official newspaper of the Archdiocese of San Francisco.
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Last month, in two televised interviews and a subsequent statement released through her office, Nancy Pelosi, Speaker of the U.S. House of Representatives and a Catholic residing in the Archdiocese of San Francisco, made remarks that are in serious conflict with the teachings of the Catholic Church about abortion. It is my responsibility as Archbishop of San Francisco to teach clearly what Christ in his Church teaches about faith and morals, and to oppose erroneous, misleading and confusing positions when they are advanced.
In his statement about Speaker Pelosi’s remarks, Archbishop Donald Wuerl of Washington, D.C., expressed the response of many bishops when he said, "We respect the right of elected officials such as Speaker Pelosi to address matters of public policy that are before them, but the interpretation of Catholic faith has rightfully been entrusted to the Catholic bishops." In addition to Archbishop Wuerl, several other bishops have already appropriately and helpfully pointed out the errors in the Speaker’s remarks. Nevertheless, it is my particular duty to address them as well. Let me acknowledge even as I do so that Speaker Pelosi is a gifted, dedicated and accomplished public servant, and that she has stated often her love for her faith and for the Catholic Church. The Speaker has been supportive of legislation that helped to implement some of the social teachings of the Church. However, her recent remarks are opposed to Church teaching.
In The Catechism of the Catholic Church we find this statement: "Human life must be respected and protected absolutely from the moment of conception. Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, willed either as an end or a means, is grossly contrary to the moral law." (2270-71) The Catechism then quotes the Didache (also referred to as The Teachings of the Twelve Apostles), the oldest extant manual of church order, dating from the late first or early second century: "You shall not kill the embryo by abortion and shall not cause the newborn to perish." In 2004 the bishops of the United States, in their statement, "Catholics in Political Life," said: "It is the teaching of the Catholic Church from the very beginning that the killing of an unborn child is always intrinsically evil and can never be justified. This is the constant and received teaching of the Church. It is, as well, the conviction of many other people of good will."
On the television program "Meet the Press," on Sunday, August 24, 2008, Speaker Pelosi spoke of herself and the bishops of her Church in these words: "So there’s some areas where we’re in agreement and some areas where we’re not, and one being a woman’s right to choose, and the other being stem cell research." In April of this year, in a teleconference with Catholic News Service and other media she made a similar remark: "I have a sort of serenity about the issue. I come from a family who doesn’t share my position on pro-choice. The Church sees it another way, and I respect that."
The bishops at the Second Vatican Council declared that, as Catholics, we believe what the Church authoritatively teaches on matters of faith and morals, for to hear the voice of the Church on those matters is to hear the voice of Christ himself. (Lumen Gentium, No. 25; Mysterium Ecclesiae, No. 2) Catholics believe that the Holy Spirit guides the Church and protects it from error. We believe that the Roman Pontiff, Pope Benedict XVI, is the successor of Peter, the Rock on whom Jesus Christ has built his Church, and is not just another man who is entitled to his opinions on faith. We believe that we are called to trust the Spirit to guide the Church, so we do not pick and choose among her teachings.
Mr. Tom Brokaw, the moderator of "Meet the Press," asked Speaker Pelosi, "When does life begin?" She responded: "We don’t know. The point is that it shouldn’t have an impact on the woman’s right to choose." Later: "I don’t think anyone can tell you when life begins, when human life begins." Mr. Brokaw: "The Catholic Church at the moment feels very strongly that it begins at the point of conception." Speaker Pelosi: "I understand. And this is maybe fifty years or something like that."
Speaker Pelosi’s remarks called forth many responses, from Catholics in the pews as well as from bishops. As a result, on Tuesday, August 26th, two days after "Meet the Press" had aired, the Speaker’s office issued a statement on her behalf. It contained this sentence: "While Catholic teaching is clear that life begins at conception, many Catholics do not ascribe[sic] to that view." That statement suggests that morality can be decided by poll, by numbers. If ninety percent of Catholics subscribe to the view that human life begins at conception, does that makes Church teaching truer than if only seventy percent or fifty percent agree?
Authentic moral teaching is based on objective truth, not polling. For instance, in 1861, as the Civil War began, a majority of the residents of Massachusetts opposed slavery, a majority of the residents of South Carolina approved of slavery, and in Missouri people were sharply divided on the issue. Does that mean that, in 1861, slavery was immoral in Massachusetts, moral in South Carolina, and something of a moral "wash" in Missouri? Sound moral teaching demands much more good sense than that.
Since August 24th many Catholics have written me letters and sent me e-mails in which they expressed their dismay and concern about the Speaker’s remarks. Very often they moved on to a question that caused much discussion during the 2004 campaign: Is it necessary to deny Holy Communion to some Catholics in public life because of their public support for abortion on demand? I want to address that question in the light of the 2004 statement of the U.S. bishops, "Catholics in Political Life," and their 2006 statement on preparing to receive Christ worthily in the Eucharist, "Happy Are Those Who Are Called to His Supper." Both statements can be found on the bishops’ website, usccb.org, and they lead the reader to conclude that this is a sensitive and complicated question, and does not lend itself to sound bites, headlines or slogans.
In their 2006 document, "Happy Are Those Who Are Called to His Supper," the bishops begin by reminding Catholics that "the celebration of the Mass is the center of the life of the Church." The Eucharist joins each of us to the one sacrifice of Jesus Christ on the Cross, unites us with the Risen Christ, and unites us with one another in Christ. Each reception of Holy Communion looks forward to our union with Christ forever in heaven.
The very first generation of Christians saw the need to examine one’s conscience regarding one’s worthiness to receive the Body and Blood of the Lord. Writing around 57 A.D., St. Paul told the Corinthians, "Whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. A person should examine himself, and so eat the bread and drink the cup." (1Cor. 11;27-28) Of course we are never fully worthy to eat the bread and drink the cup, as we exclaim at each Mass before we receive Holy Communion: "Lord, I am not worthy to receive you, but only say the word and I shall be healed." However, the unity nourished and expressed in Holy Communion can be broken by serious sin, hence our self-examination enables us to acknowledge whether we have committed such a sin, and to seek out the Sacrament of Reconciliation before eating the bread and drinking the cup.
The practice of the Church is to accept this conscientious self-appraisal of each person (Canon 912). Thus, in this matter the state of the person’s awareness of his or her situation is of fundamental importance. As the bishops say most forcefully in the 2006 document, we should be cautious when making judgments about whether or not someone else should receive Holy Communion."
Nevertheless, the bishops go on to say: "If a Catholic in his or her personal or professional life were knowingly and obstinately to reject the defined doctrines of the Church, or knowingly and obstinately repudiate her definitive teachings on moral issues, however, he or she would seriously diminish his or her communion with the Church. Reception of Holy Communion in such a situation would not accord with the nature of the Eucharistic celebration, so that he or she should refrain." Why is this repudiation of Church teaching such a serious matter? The bishops respond: "To give selective assent to the teachings of the Church deprives us of her life-giving message, but also seriously endangers our communion with her."
This teaching of the bishops does not violate the separation of church and state. That separation does not require a division between faith and public action, between moral principles and political choices. Believers and religious groups may practice their faith and act on their values in public life, and have done so throughout the history of this country. In his or her conscience, properly formed, a Catholic should recognize that making legal an evil action, such as abortion, is itself wrong.
What of Catholics who find themselves questioning the teachings of the Church, or experiencing uncertainties and questions about them? The bishops answer, "Some Catholics may not fully understand the Church’s doctrinal and moral teachings on certain issues. They may have certain questions and even uncertainties. In situations of honest doubt and confusion, they are welcome to partake of Holy Communion, as long as they are striving to understand what the Church professes and to resolve confusion and doubt."
Cardinal William Levada, Prefect of the Congregation for the Doctrine of the Faith, and my predecessor as Archbishop here in San Francisco, wrote in 2004: "No bishop is eager to forbid members of his flock from receiving the precious Body and Blood of Jesus Christ, who invites us into communion with Himself and his Body, the Church, as grace and salvation." In that same year, the U.S. bishops acknowledged that pastoral sensitivity, and they endorsed the following approach to this question of denying Holy Communion: "Given the wide range of circumstances involved in arriving at a prudential judgment on a matter of this seriousness, we recognize that such decisions rest with the individual bishop in accord with the established canonical and pastoral principles. Bishops can legitimately make different judgments on the most prudent course of pastoral action. Nevertheless, we all share an unequivocal commitment to protect human life and dignity and to preach the Gospel in difficult times." From that statement I conclude that it is my responsibility as Archbishop to discern and decide, prayerfully, how best to approach this question as it may arise in the Archdiocese of San Francisco.
I regret the necessity of addressing these issues in so public a forum, but the widespread consternation among Catholics made it unavoidable. Speaker Pelosi has often said how highly she values her Catholic faith, and how much it is a source of joy for her. Accordingly, as her pastor, I am writing to invite her into a conversation with me about these matters. It is my obligation to teach forthrightly and to shepherd caringly, and that is my intent. Let us pray together that the Holy Spirit will guide us all toward a more profound understanding and appreciation for human life, and toward a resolution of these differences in truth and charity and peace.
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Cardinal George on Pelosi's Abortion Remarks
"The Teaching That Covers Evils Such as Abortion Could Not Be Clearer"CHICAGO, SEPT. 5, 2008 (Zenit.org).- Here is the response of Cardinal Francis George, archbishop of Chicago, to recent comments of U.S. House of Representatives Speaker Nancy Pelosi on abortion, Catholic teaching on the beginning of life, and other life issues.
The Sept. 2 statement by Cardinal George is available on the Web site of the Archdiocese of Chicago.
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Dear Brothers and Sisters in Christ,
In the midst of a lengthy political campaign, matters of public policy that are also moral issues sometimes are misrepresented or are presented in a partial or manipulative fashion. While everyone could be expected to know the Church's position on the immorality of abortion and the role of law in protecting unborn children, it seems some profess not to know it and others, even in the Church, dispute it. Since this teaching has recently been falsely presented, the following clarification may be helpful.
The Catholic Church, from its first days, condemned the aborting of unborn children as gravely sinful. Not only Scripture's teaching about God's protection of life in the womb (consider the prophets and the psalms and the Gospel stories about John the Baptist and Jesus himself in Mary's womb) but also the first century catechism (the Didache or Teaching of the Twelve Apostles) said: "You shall not slay the child by abortions. You shall not kill what is generated." The teaching of the Church was clear in a Roman Empire that permitted abortion. This same teaching has been constantly reiterated in every place and time up to Vatican II, which condemned abortion as a "heinous crime." This is true today and will be so tomorrow. Any other comments, by politicians, professors, pundits or the occasional priest, are erroneous and cannot be proposed in good faith.
This teaching has consequences for those charged with caring for the common good, those who hold public office. The unborn child, who is alive and is a member of the human family, cannot defend himself or herself. Good law defends the defenseless. Our present laws permit unborn children to be privately killed. Laws that place unborn children outside the protection of law destroy both the children killed and the common good, which is the controlling principle of Catholic social teaching. One cannot favor the legal status quo on abortion and also be working for the common good.
This explains why the abortion issue will not disappear and why it is central to the Church's teaching on a just social order. The Church does not endorse candidates for office, but she does teach the principles according to which Catholics should form their social consciences. The teaching, which covers intrinsic evils such as abortion and many other issues that are matters of prudential judgment, could not be clearer; the practice often falls short because we are all sinners. There is no room for self-righteousness in Catholic moral teaching.
The Conference of Bishops in this country and the Bishops of Illinois have issued statements about Catholic social teaching and political life. They are available in our parishes. All of us should keep our country and all the candidates for office in the next election in our prayers. God bless you and your families.
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NEW YORK, SEPT. 5, 2008 (Zenit.org).- ZENIT will not publish a news service on Sunday, Sept. 7. Normal services will resume on Monday, Sept. 8.
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