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VOL. 50, NO.5· Friday, February 3, 2006
FALL RIVER, MASS.
Southeastern Massachusetts' Largest Weekly • $14 Per Year
In first encyclical, Pope Benedict calls for deeper understanding of love By JOHN THAVIS AND JERRY FILTEAU CATHOLIC NEWS SERVICE
WHETHER WOLFING down a quick lunch, catching a quick catnap, or trying to pass the time with music and conversation, young pilgrims from across the diocese made a sacrifice of time and inconvenience to stand up for life at the annual March for Life in Washington, D.C. on January 26. More photos appear on pages 23 and 24. (Anchot(Gordon photo)
Chronicles of a Pro-Life Pilgrim
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The Anchor's Mike Gordon recalls the hardy trek to Washington and the March for Life
WASHINGTON, D.C. - The pilgrimage to our nation's capitol for the 2006 March for Life was a spiritual journey for many, including me. I had the pleasure to join the travelers from Bishop Feehan High School as they and other people from the dioc~se spent two days in Washington, D.C. We attended the annual National Prayer Vigil for Life at the Basilica of the National Shrine of the Immaculate Conception. We witnessed the Rally for Life and Youth Mass at the MCI Center and we partici-
pated in the March for Life. We stood for the sanctity of all human life from birth until natural death. This was our journey: 6:45 am. Sunday, January 22. Bishop Feehan High 5;chool, Attleboro. Our bus is already packed with students and chaperones. I'm still trying to wake up. Principal Christopher Servant gave me a heartfelt welcome and introduced me to a few of our fellow travelers. After stowing my gear, I took a seat behind the bus driver and settled in. Several of the chaperones were bringing cases of water and juice aboard as well as snacks. Tum to page 12 - Chronicles
abides in love abides in God, and God abides in him." The pope said the line expresses the heart of the VATICAN CITY - In his first Christian faith, which understands encyclical, Pope Benedict XVI the creator as a loving God and called for a deeper understanding which sees Christ's death as the of love as a gift from God to be ultimate sign of God's love for shared in a self-sacrificial way, man. both at a personal and social level. In today's world, however, the The pope said love between. term "love" is frequently used and couples, often reduced today to misused, he said. Most comselfish sexual pleasure, needs to monly, it is understood as reprebe purified to include "concern senting "eros," the erotic love and care for the other." between a man and a woman. The The nearly 16,000-word en- Church, from its earliest days, cyclical, titled "Deus Caritas proposed a new vision of self-sacEst" ("God Is Love"), was issued rificiallove expressed in the word January 25 in seven languages. "agape, " he said. Addressed to all Catholics, it was But in modem society, he said, divided into two sections, one on it has become clear that eros itthe meaning of love in salvation self has been exalted and the huhistory, the other on the practice man body debased. of love by the Church. "Eros, reduced to pure 'sex,' The pope said his aim was to has become a commodity, a mere "speak of the love which God lav- 'thing' to be bought and sold, or ishes upon us and which we in rather, man himself becomes a return must share with others." commodity. This is hardly man's The two aspects, personal love great 'yes' to the body. On the conand the practice of charity, are trary, he now considers his body profoundly interconnected, he and his sexuality as the purely said. material part of himself, to be used The encyclical begins with a and exploited at will," he said. phrase from the First Letter of Bishop William S. Skylstad John: "God is love, and he who of Spokane, Wash., president of the U.S. Conference of Catholic Bishops, said Pope Benedict XVI's first encyclical shows "his Tum to page eight - Pope
.....""
Father Gerald T. Shovelton to mark 50th anniversary as priest By DEACON JAMES N.
DUNBAR
LADY LAKE, Fla. - "It's in the 70s and my brother Bill and I are heading" to the golf course," reported Father Gerald T. "Gerry" Shovelton, as a cold rain pelted Fall River, Mass. last week. "And I'm glad to see you deacons are staying busy," he quipped as we talked about his celebrating his 50th anniversary as a priest. "Actually my brother Father Bill (William 1.) ShoveIton, who is 84, is celebrating his 60th anniversary this year, and so we will be concelebrating Mass together in St. Tunothy's Church in Lady Lake on February 4, to mark the occasion," he told The Anchor. Father Gerry, 76, was ordained to the priesthood on Feb. 2, 1956 by Bishop James L. Connolly in St. Mary's Cathedral, Fall
River, beginning a long stint serving in several parishes in the Fall River diocese. The Fathers Shovelton, natives of Fall River, are residing in The Villages, a retirement community of nearly 100,000 in Lady Lake, about 60 miles from Orlando. Father Gerry has been living in Florida since 2000 when he retired as pastor of Holy Trinity Parish in West Harwich. Although the brother priests have another brother, Albert Shovelton, who lives in Riverside, R.I., "we didn't send out any invitations and decided to limit our anniversary celebrations to the Mass itself and not force anyone to corne all the way down here, or have to bring any gifts," Father Gerry said. The sons of the late Albert E., and the late Margaret M. (Meagher) the Shovelton
boys grew up in St. Joseph's Parish in Fall River's north end. Father Gerry attended the parish school and graduated in 1948 from the former Msgr. James Coyle High School in Taunton. He graduated from St. Charles College in Baltimore Md., in 1959 where he had earned an associate's of arts degree. He received a bachelor's degree from St. John's Seminary in Boston. His first assignment as a parochial vicar was at St. Patrick's Parish in Fall River. Then came Sacred Hearts Parish in Oak Bluffs, St. Mary's in Taunton, and St. Thomas More in Somerset. In 1972 he was named administrator and then pastor of St. Rita's in Marion, serving there until 1974 when he was Tum to page 11 - Anniversary
fATHER GERALD
T.
SHOVELTON
Brother Joseph L. Morris CSC; was a cook, designer and artist NORTH DARTMOUTH Congregation of Holy Cross Brother Joseph L. Morris, 78, director of maintenance, purchasing and meals for the his religious community's Mission Band here, died January 21 at St. Luke's Hospital in New Bedford after a period of failing health. Born in Montreal, Canada, the youngest of seven children of the late John and Teresa (Noblest) Morris, he was educated in his parish school and later by the Irish Christian Brothers of Verdun Catholic High School in Montreal. He was a bookkeeper and office manager of a wholesale plumbing supply company before entering the Congregation of Holy Cross in 1947. His formation was in the former St. Joseph's Hall in North Dartmouth and Holy Cross Novitiate in Easton. His first profession of vows was on Feb. 17, 1949 and his final profe~sion on Aug. 19, 1954. Following a year of ministry in Montreal, Brother Morris' first assignment in the Eastern Prov-
ince of his community was as cook for postulants in North Dartmouth. He later became cook and housekeeper at Stonehill College, Pius X Seminary, Notre Dame High School in Bridgeport, Conn., and the Provincial House there. He also designed the dinning room facilities at Holy Cross Seminary. Over the years Brother Morris' duties in North Dartmouth included house and grounds, bookkeeping, food purchasing, meal planning, interior decorating, and coordinator for meetings and retreats. After studying art at UMass-Dartmouth, he became proficient working in oils and watercolors. He leaves two sisters, Mary Morris and Veronica Dupuis of Quebec, Canada; nieces and nephews; and his religious Brothers of the Congregation of Holy Cross. His funeral Mass was celebrated January 25 in the Chapel of Mary, Stonehill College. Inter-ment was in Holy Cross Community Cemetery, Easton.
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'Church Control' proposal dies after 147-3 vote in Massachusetts House MGG's executive director said consolidated effort by various religious churches and organizations was instrumental. By DEACON JAMES N.
DUNBAR
BOSTON ....:.- A measure that would have subjected churches of all denominations in Massachusetts to the same financial reporting obligations that apply to secular, non-profit charities was defeated by a whopping vote of 147-3 in the House of Representatives on January 25. "Senate bill S. 1074, 'An Act Relative to Charities in Massachusetts,' introduced by Sen. Marian Walsh, D-Boston, is gone, it doesn't go any further," reported Edward F. Saunders Jr., executive director of the Massachusetts Catholic Conference, the public policy voice of the four Catholic bishops of Massachusetts. On Thursday, the day following the critical vote, he had high praise for legislators, especially "the lead speaker, Rep. Byron Rushing D-Boston, and Rep. Philip Travis D-Rehoboth, who listened to the voices of constituents and led the fight against this bill" which would have placed churches and religious organizations in the Bay State within the overSight of the Massachusetts Public Ch;arities Law. ' "Representative Travis did his usual fine job in helping to defeat this proposal which would have violated the guarantee of religious freedom," Saunders added. He said the strong vote, coming in late afternoon following more than three hours of speeches by legislators, "was a true reaffirmation by the legislature that there is a difference between religion and a public charity. "It was a great coming together of the Massachusetts Council of Churches which represents
1,700 Protestant churches, the Islamic mosques, The Black Ministerial Alliance, several of the Jewish associations of Temple and Synagogue administrations, all working together to work for freedom of religion," said Saunders. He also singled out "the great support'that came from the people, parishioners and pastors in' the Fall River diocese for their involvements. They sent a lot ofE-mails and made telephone calls and they played a major part in this victory," said Saunders. "State Representatives and Senators do pay attention and keep count on who contacts them, and so the people in your (Fall River) diocese should be thanked for all they did." At least 10 amendments that would have raised the threshold for church reporting requirements were brought to the House floor, but ruled out of order by,the clerk of the House. Another, that would have exempted single denomination "storefront churches," was not taken up. Yet another, that would have sent the measure to the State Supreme Court for an advisory ruling, was defeated 145 to 44. Although the proposed bill was touted as a "reporting and transparency" measure, it would also ,have allowed the state's attorney general, with court~approval, to investigate the expenditure of charitable funds that could have reversed church decisions relating to the allocation of resources, and priorities relating to ministry, clergy assignments, and the establishment of the closing of parishes. "Senator Walsh, who authored the bill, was in disagreement with the decisions to close parishes in the Boston archdiocese and this bill was aimed at exercising control over the internal affairs of the archdiocese and its parishes - which is not government's role," Saunders told The Anchor.
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By CHRISTINE WILLIAMS CATHOLIC NEWS SERVICE BOSTON - The Boston archdiocese aimounced that the Vatican's Congregation for Clergy has denied the appeals of 10 parishes that were closed in the process of archdiocesan reconfiguration. "We appreciate the disappofntment that this news brings to those who submitted the appeals and all who are saddened by the parish closings," Boston Archbishop Sean P. O'Malley said. "While many members of closed parishes have joined, enriched and strengthened neighboring parish communities, others continue to struggle with the 'effects of reconfiguration." "This has been a difficult time for our Catholic commu-
nity. We wish to express our gratitude to the many priests, deacons, religious and parishioners who have generously accepted the need for change in light of our limited resources," he added. The archdiocese cited "declining numbers of clergy, changing Catholic demographics and significant finanCial pressures" as the causes of the reconfiguration process that began in January 2004. . The former parishes are Our Lady of Lourdes in Revere, Star of the Sea In Quincy, St. Frances Xavier Cabrini in Scituate, Infant Jesus-St. Lawrence in Brookline, St. James the Great in Wellesley, Sacred Heart in Natick, Our Lady of Mercy in Belmont, St. Augustine in Boston, St. Jeremiah in Framingham
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and St. Anselm in Sudbury. Last August, while not questioning the right of the archbishop to suppress parishes, the congregation raised questions about the sections of Church law invoked by the archdiocese in the closing process. Most parish closings have been implemented by suppression, a process spelled out in Canon 123 of the Code of Canon Law,by which a parish is legally dissolved and its assets and liabilities revert to the archdiocese once any other rights are resolved. Included in most of the decrees of suppression, however, was a paragraph assigning the closing parish's territory to a neighboring parish. By including that paragraph, the Vatican said, the archdiocese inadvertently invoked Canon 122, which says a closed parish's assets and liabilities must be transferred to the receiving parish or parishes. The Vatican suggested the issue could be resolved if the pastors of the receiving parishes voluntarily ceded the assets of the closed parishes to the archdiocese. The pastors of the receiving parishes agreed to do so after consulting their parish councils.
the ancholS)
Friday, February 3, 2006
Mass will celebrate centennial of Saint Anne's Hospital dedication By DEACON JAMES N.
DUNBAR
FALL RIVER - Saint Anne's Hospital will mark the l00th anniversary of its 1906 dedication at a February 5 noon Mass in St. Anne's Church celebrated by Bishop George W. Coleman. The liturgy will recall the century of "expert care delivered with grace" at the hospital. The Mass is one of the events marking the centennial throughout 2006. The hospital has published a commemorative wall calendar featuring more than 100 black and white photos, some dating to 1906. On it are listed other centennial events. One will include a Centennial Stroll on Sunday, April 30, from 1 to 4 p.m., beginning at White's ofWestport. The stroll will feature historical exhibits, photos, artifacts, memorabilia and a Victorian Tea. Saint Anne's Hospital invites everyone in the community to participate in the commemorative events that harkens back to the early days of the last century.
In 1905, a small group ofDominican Sisters of the Presentation from Tours, France, arrived here to estab-
pastor of St. Anne's Church, had sought out and invited the Sisters. The need was clear. Despite advances in medicine and a rising successful middle class, many of the city's workers lived in substandard housing, toiled more than 12 hours a day in its busy textile mills, and lacked adequate health care. The Sisters purchased a parcel ofland opposite the church on Middle Street, paid $1 08,(XX) to erect a distinctive three-story brick building, and staffed the 44-bed hospital to meet their patients' physical and spiritual needs. The hospital, named after St. Anne, the mother of the Blessed VIrgin Mary, was dedicated on Feb. 4,1906. As times changed, so did the hospital. The original building has been replaced by a modem, 16D-bed facility, augmented by extensive outpatient services, that boasts some ofthe region's finest technology and facilities. "As pastor of St. Anne Parish I am delighted to be neighbor to Saint Anne's Hospital, said Father Marc Bergeron. "Jesus taught about love in the
Saint Anne's Hospital in 1906 lish a hospital to care for the city's growing community of immigrants of French, Irish, Polish and Portuguese heritage. Father Alexis Raymond Grolleau,
,
very beautiful image pf the good Samaritan and his offer bfhealth care to a wounded Jewish stranger. Incidentally, Pope Benedict highlighted this wonderful story ~ a source in his frrst encyclical just released," he said., Noting that Catholjcs have offered health care in a hospital setting for centuries, Father Bergeron related how "My venerable predecessor, Dominican FatQer Grolleau, in April 1904 went to Europe an<;l secured the services of the Dominican Sisters of the Presentation, to offer a Catholic hospital in Fall River." He was moved to seek the very special presence of Sisters. The Catholic identity is evibent today in the mission statement of Saint Anne's as a Catholic health care organization in the 21st:1 century, the pastor explained. . "One hundred yearsllater, our vulnerable neighbors are still welcomed and cared for by a carirtg committed staff. There, a few women religious and alay staffcarry on this noble work: right here in our neigh~rhood," Father Bergeron stated. . That care is evident in such special places as Hope House, the hospice for persons lividg with HIV/
AIDS, he pointed out. ''These folks care for their neighbors in need of things like oncology services and a Breast Care Center. This shows the special place for women in the outreach of the hospital and its sponsors, the Dominican Sisters of the Presentation of Tours. I hope that they will be our neighbors for years to come," the pastor concluded. History shows that the hospital's school of nursing, which prepared nearly 1,000 nurses from 1926 to 1972, became the framework of the well-regarded School of Nursing at UMass-Dartmouth. The staff has grown from about a dozen Sisters and a handful of laypeople in 1906 to more than 1,300 employees and medical staff today. And since 1991, Saint Anne's membership in Caritas Christi Health Care has brought the strength of an integrated network ofservices to the community. Despite the changes, the Dominican Sisters continue to co-sponsor the hospital in accord with theiroriginal mission of charity in service to others, a mission enhanced by the guiding values of compassion, accountability, respect and excellence. Turn to page JJ - Hospital
Espirito Santo Parish offers welcome as Our Lady of Health closes its doors FALL RIVER - Even as Our Lady of Health Parish closed Thursday according to a pastoral plan that began in July 2004, Espirito Santo' Parish - from which the recently suppressed parish sprang in the 1920s warmly invited parishioners to become part of its faith community. "On Thursday, the feast of the Presentation of the Lord, we will celebrate the many events, activities and sacraments celebrated at Our Lady of Health Parish on Cambridge Street over the many years at a closing Mass there at 7 p.m.," Father Timothy Driscoll, parochial vicar at Espirito Santo, told The Anchor early last week. Speaking on behalf of Espirito Santo's pastor, Father James Ferry, Father Driscoll said that while the tone is more funereal, "it will still be a celebration of all that has occurred at Our Lady of Health, and coming on the feast of the Presentation it seems an appropriate time to remember and then to move on in our faith traditions." A Welcoming Mass will be celebrated tomorrow at 5 p.m., in Espirito Santo Church on Alden Street. "It will be a bilingual Mass in English and Portuguese, in which parishioners from Our Lady of Health will be welcomed into the one community of faith and after Mass there will be the traditional soupas and roast beef dinner served in the church hall," Father Driscoll reported. He noted that no one is assum-
at the f~rmer parish, advising them they are invited and welcomed. We've had about 250 families - about half of the famiTurn to page nine - Welcome
ing that everyone from the suppressed parish is going to become a parishioner at Espirito Santo. "What we've done over the past weeks has been a registration
Celebrating 35 Years of Excellence in Educatingfor Ministry
Diocese of Fall River
SUMMER 2006
47 Underwood Street Post Office Box 2577 Fall River, Massachusetts 02722-2577
35TH ANNIVERSARY CONFERENCE WEEK
OFFICE OF THE BISHOP
DECREE In considering the pastoral care of the faithful throughout the Diocese, and after having consulted with the Parochial Administrator of Our Lady of Health Parish in Fall River and with the Pastor of Espirito Santo Pansh, and after a thorough study of the situation involving the parishioners of the two parishes through the first phase of the Pastoral Planning process, and after having heard the advice of the Presbyteral Council of the Diocese of Fall River, the Diocesan Bishop hereby decrees the following: That Our Lady of Health Parish in Fall River be suppressed; That the canonical registers of Our Lady of Health Parish be kept at Espirito Santo Parish; That the goods and obligations of Our Lady of Health Parish belong to Espirito Santo Parish; That Our Lady of Health Church and Our Lady of Health Rectory become the canonical property of Espirito Santo Parish; That the pastoral care of the faithful for whom the Parochial Administrator of Our Lady of Health Parish was formerly responsible becomes the responsibility of the Pastor of Espirito Santo Parish. This Decree shall be effective at 12:01 a.m. on Thursday, the second day of February in the year two thousand and six. Given in Fall-River this twenty-ninth day of January in the year two thousand and six:
i-firtdOt-Bishop of Fall River Attest:
w~k. L..L........Chancellor
SESSION ONE: JUNE 26-JULY Richard Galllardetz Daniel Harrington, SJ Kenneth Himes, OFM Lynn Jarrell, OSU Nancy Pineda-Madrid Jane Regan
7
Foundations of Theology Introduction to New Testament Moral Dimension ofthe Christian Life The Church and Its Law Hispanic Theology and Ministry Fostering Faith Across the Life Cycle
POST-MASTER'S CERTIFICATE IN THE PRACTICE OF SPIRITUALITY:
Years 1, 2 & 3: Colleen Griffith, Rosemary Brennan, CSI, and Guest Faculty
SESSION TWO: JULY 10-jULY 21 Mary Coloe, PBVM Gustavo Gutierrez, OP ,i & James Nickoloff II Michael Himes . . Padraic O'Hare Katharine Doob Sakenfeld John Shea, OSA
The Gospel of John: Theology and Spirituality Church of the Poor Ecclesiology Education and Ministry for jUstice and Peace Introduction to Hebrew Bib e Basic Dimensions of Pastoral Care & Counseling
35TH ANNIVERSARY CONFERENCE WEEK JULY 10-14 AND TWO-WEEK COURSE â&#x20AC;˘ JULY 10-21 Week One: Prophetic Witness: Catholic Women's Strategies for Reform: Diana Hayes, Francine Cardman, Lynn Jarrell, OSU, Colleen Griffith & Mary Jo Leddy 6:30-9:30 pm Week Two: Women's W~'ys of Knowing God, Body, Earth and Neighbor, Colleen Griffith, 8:45-11:45 am' 35th Anniversary Conference Day - July 15, 2006: Creating the Church Women Want: A Day Celebrating the IREPM 35th Anniversary and The Evelyn Underhill Spirituality Lecture - Featuring Keynote Addresses by Edwina . _ Gateley and Rosemary Radford Ruether, And including Workshops, Conversation and Additional Events for Alumni/ae
SESSION THREE: JULY 24-A UGUST 4 John Baldovin, SJ Ii Maryanne Confoy, RSC I. , Bernard Cooke Thomas Groome Harold Horell Ana-Maria Rizzuto
Sacramental/Liturgical Theology Toward a Lay Ecclesial Ministry: Theology and Pastoral Practice Christology in a Post-modern World Sharing Faith: A Whole Community Approach Youth and Young Adult Ministry Personal and Professional Formation for Pastoral Ministry: Psychoanalytic Perspectives ~c:'.bert Ve~ Eecke, ~_~:':~~_~1'1~ Litu'].~~~_l:)~I'1~~_Study Program _ FOR MORE INFORMATION: IN ADDITION: Mary Magennis Oegrees & Continuing Education Boston College Institute of Religious Generous Financial Aid Education and Pastoral Ministry (IREPM), Scholarships for New England Dioceses Chestnut Hill, MA 02467'3961 Graduate Student HOUSing 800-487,"67 or 617-S52¡8440 Online Distance Education email: irepm@bc.edu , . h~tp:lI~ww.bc.edu/irepm. . ....
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T HE LANDING Love letter Most of us, when we receive a letter, normally open and read it. When the letter is from a close family member, we generally consume it faster. And most of us do not seem to mind when, at Christmas for example, the letter we receive is identical to those that other family and friends receive. The only mail we generally do not read is what we classify as junk mail. Last week, each of us received a letter from our Holy Father in the faith. For sure, it was a form letter, sent 路not uniquely to one of us, but to all the members of our family. It was his first letter to us, and for that reason is an even more important missive. Even though some have called him a "rottweiler" and others compared him to an army tank, in this letter he shows to all his true character and the tenderness of a father. In it, he talks to us candidly, beautifully and deeply about the things that matter most in life: about real love, about God, about who we are and who we're called to be. We print that letter in its entirety in this edition. The question for each of us is whether we will treat that letter as we do one from a loving father or as we do junk mail from strangers, which we ignore and discard. Without a doubt our father is brilliant and he can't hide it in his letter. And even though he tries to simplify complex topics, some things he says will still be over some of his family members' heads. But he writes nevertheless to all the members of his family - bishops, priests, deacons, religious and "all the lay faithful" - in the hope that all will do the best they can with it, knowing that they do not have to master every detail in order to profit from it. In future editorials, we will consider some of the most important insights.ofthe letter. But, like movie critics who do not want to give away the plot before others have had a chance to view the film, we will wait so that you can form your own opinions on the letter before you read ours. Our father's greatest teacher was St. Augustine of Hippo. His conversion happened when he overheard a voice, which he later determined was an angel's, chanting repeatedly concerning the love letters of God the Father in the Bible, "toile et Legge," Latin for "take and read." He took up those love letters, read them and his life was forever changed. Those angels are now close by, gently prodding us - toile et Legge - to do the same with our Holy Father's letter on love. Amazing Thrnaround on Beacon Hill January 25 not only brought us the good tidings of Pope Benedict's encyclical letter from the Vatican, but good news of great joy from Beacon Hill. Senate bill 1074, which passed the Senate 33-4 two months ago was defeated 147-3 in the House of Representatives. As we described in an earlier editorial, this bill, dubbed "An Act Relative to Charities in Massachusetts," would have imposed costly financial burdens and violated the religious freedom of every house of worship in the commonwealth. The Copernican shift in legislators' attitudes toward the bill from November to January was brought about by the concerted effort of citizens of every religion to persuade legislators of the harm that would ensue. The legislators heard the message. It was a great victory, hopefully one that will inspire members of all houses of worship to continue to pool their influence and work together to bring about similar moral good.
Friday. February 3, 2006
the living word
WOMEN DISPLAY SIGNS ON THE STAGE DURING THE ANNUAL MARCH FOR LIFE IN W ASHJNGTON JANUARY
(eNS
"0 MAY YOUR LOVING KINDNESS COMFORT ME, ACCORDING TO YOUR WORD" (PSALM
119:76).
Looking the truth in the eye
more comfortably about what Last week marked the sad the Second Vatican Council anniversary of Roe v. Wade, called an "unspeakable crime" which means the buses rolled (Gaudium et spes, 51). again from Fall River to attend But, looking the truth in the the annual March for Life in -eye, and calling a spade a spade, Washington, D.C. Along with is part of what it means to be a hundreds of high school stuChristian, because it's what dents, I joined in the trip, to Christ did, and it's the launching protest the legal fiction of the right to abortion. pad for holiness. When it came During the trip, we reflected to moral teachings, Our Lord did not mince words. He did not on the words of Pope John Paul the Great, from his 1995 encyclical, The GospeL ofLife. In this In~o historic encyclical, the Legal Leaven Holy Father addressed With the confirmation of Samuel Alito, the highest court in our the grave situation of land now has five Roman Catholics - a majority that Catholics in - the present societal By Father David former generations would never have deemed possible. Beyond the acceptance of abortion, A. Pignato and he wrote, "we need personal merits of each of the justices, it's a tribute to the success of Catholic education and respect for the rule of law within Church cul- now more than ever to ture. All Catholics should be proud of their brothers' achievement and have the courage to engage in ambiguous, deceptive prayerful that they will use their high office, and their reason purified look the truth in the eye, and to talk, in an attempt to avoid call things by their proper name, by faith, for the good of all, especially the most vulnerable. unpleasant or unpopular concluwithout yielding to convenient sions. For example, because a compromises or to the temptaOFFICIAL NEWSPAPER OF THE valid marriage is a life-long tion of self-deception" DIOCESE OF FALL RIVER (Evangelium vitae, No. 58). covenant, Jesus did not hesitate to tell us that divorce and The Holy Father went on to Published weekly except for two weeks in July and the week after Christmas by the Catholic Press of the Diocese of Fall River, 887 Highland Avenue, Fall River, urge us to avoid the use of remarriage is actually adultery MA 02720, Telephone 508-675-7151 - FAX 508-675-7048, E-mail: (Mt 19:9). Jesus did not avoid "ambiguous terminology," theanchor@anchornews.org. Subscription price by mall, postpaid $14.00 per year. the truth, even when it was which hides the true nature of Send address changes to P.O. Box 7, Fall River, MA. call or use E-mail address controversial .. abortion, diminishes its seriousMember: Catholic Pre" Association. New England Press A"'ociation, Catholic News Service This approach of facing the ness, and is "a symptom of an :~:":311SHER - Bishop George W. Coleman truth head-on is essential for the uneasiness of conscience." This E}(ECU'UlVIE IED~',(M Father Roger J. Landry fatherrogerlandry@anchomews.org EIOITO~ David B. Jolivel davejolivel@llnchornews.org life and morality of a faithful deceptive, antiseptic talk, NEWS :En:r~71 Dascon James N. Dunbar jlmdunbar@anchornews.org Christian. In moral matters including nondescript terms REPORTER Michael Gordon mlkegordon@anchornews.org especially, the temptation will such as "choice" and "interrupOFFICE MANAGER Mary Challe marychase@anchornews.org always exist to avoid the truth, tion of pregnancy," is employed Send Letlers to the Editor to: theanchor@anchomews.org or to water it down, and to allow to avoid looking the in an effort POSTMASlERS send address changes to The Anchor, P.O. Box 7, Fall River, MA 02722. our minds and our souls to settle THE ANCHOR (USPS-545-mO) Periodical Postage Paid at Fall River, Mass. truth in the eye and to speak
theancho~
23.
PHOTOIBOB ROLLER)
Putting the Deep
on something less than the truth, something less demanding, and less challenging. The temptation is always there to engage in selfdeception, or to find a convenient compromise, by redefining the truth, in order to avoid making necessary changes in our lives. But avoiding the truth means living in fiction. And while fiction may provide us with a certain contentment, it lasts only until the truth is presented to us again, and we are forced to decide whether or not to accept it. Looking the truth in the eye, on the other hand, gives us a firm grasp on reality, which is the only place to begin in the effort to order our lives and our society. Reality is where we start in our effort to follow Christ. We start with the reality of our lives and our actions, and the reality of what Christ taught and requires. We will never accurately measure our lives against Christ if we are not honest and realistic. Rather than fearing the truth, we must trust that the truth will set us free (In 8:32). As 33 years of legalized abortion has shown us, the consequences of avoiding the truth can be deadly, but facing the truth is how we can begin to follow Christ, and to improve our lives and the world.
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Friday, February 3, 2006
Theology or embryology? Embryonic stem-cell researchers human embryos are human beings, typically marshal several arguments rather than zebra or cow beings. to encourage.public approval and Science, quite apart from religious funding for their research, which dogma, affirms dogmatically that requires the direct destruction of every person walking around in the five- to seven-day-old human world was once an embryo. This embryos. One argument runs like scientific dogma admits of no this: ''Well, that's your feeling about exceptions and is absolute. So embryos, your narrow religious viewpoint, and you shouldn't impose that on me. Your sentiments about embryos are different than mine, and we're all entitled to our own sentiments ~d By Father Tad opinions." Pacholczyk This pervasive argument has embedded itself in the modem American while science makes it clear that mind to a remarkable degree, and human embryos are human beings, has been used quite effectively to religion steps in after that fact to justify embryonic sacrifice by speak to the question of whether it many researchers. At its root, is right that all human beings advocates take a scientific question should be treated in the same way, or whether it is OK to discriminate and tum it into a religious one. Once it falls into the category of against some in the interests of religious mystagogy, it can be others. dismissed out-of-hand as irrelevant Yet even here, religion is not to public policy and discourse. necessary to understand the real Embryonic stem-cell researcher moral issue. For example, we don't Dr. Doug Melton of Harvard need religion to understand that recently took exactly this tack discriminating against some when he spoke with The New York classes of humans based on their TImes: "'This is all about differing skin color is wrong. Similarly, we religious beliefs. I don't believe I don't need religion to understand have the right to tell others when that discritpinating against some life begins. Science doesn't have classes of humans based on their the answer to that question; it's size or young age is wrong. To metaphysical." With that sleight of grasp these truths, all we need is hand, he sought to transform some honesty and a moment of embryology into theology. The fact clear thinking. is, of course, that the statement, "a Embryos, of course, are human embryo is a human kind of - remarkably unfamiliar to us. They being" does not depend on religion lack hands and feet. They don't any more than the statement "a have faces or eyes for us to look cow embryo is a cow kind of into. Even their brains are being" does. Science, quite apart lacking. They look nothing like from any narrow, dogm~c what we are used to seeing when religion, affirms dogmatically that w~ imagine a human being. But 0
Making Sense Out of Bioethics
they are as human as you and I. When we look at a scanning electron micrograph of a human embryo, a small cluster of cells, sitting on the point of a sewing pin, we need to ask ourselves a very simple question: ''Isn't that exactly what a young human is supposed to look like?" The correct answer to that question doesn't depend on religion or theology, but on embryology. Embryos seem unfamiliar to us on first glance, and we have to make an explicit mental effort to avoid the critical mistake of disconnecting from who we once were as embryos. I remember flying in an airplane one time, seated a couple of rows away from a mother who was holding her newborn baby as he was crying loudly. The pressure changes in the cabin seemed to be causing terrible pain in his ears, and despite his mom's best efforts, he continued to cry loudly and uncontrollably. He had a little four-year-old sister in the next seat, who was also trying to help her mom to calm the boy down, but again, to no avail. After a few ,minutes, an agitated man across the aisle blurted out to the mother, "Isn"t there something you can do to shut up that baby?" There was an awkward moment where the young mother started to blush and didn't know what to say, when suddenly her daughter turned to the man and said, "Hey mister, you were once like him." The man seemed to be caught off guard by the little girl's logic, and he calmed down for the rest of the flight. Her . impeccable reasoning reminded him where he came from and put him in his place. It demonstrated
how all of us, even iri our weakest nine of them assembled at the moments, are deserving of respect. starting line and at the sound of the After we landed, I h~~ him offer gun, they took off. But not long a brief apology to the mother for afterward one little boy stumbled his outburst against the helpless and fell and hurt his knee and baby. I' began to cry. The other eight In debates about embryos, children heard him crying; they when apparently learned men like slowed down, turned around and ran back to him. Every one of them Melton at Harvard bJgin discussing these tiny, helple~s human ran back to him. One little girl with Down Syndrome bent down and creatures, they would likewise do kissed the boy and said, 'This'll well to ponder the little girl's . . make it better." And the little boy rejoinder: "Hey mistyr, you were once like him." " got up and he and the rest of the Even though it is fundamental runners linked their arms together and joyfully walked to the finish embryological truth ~at you and I were once embryos eurselves, the line. They all finished the race at advocates of this research are the same time. And when they did, eager to portray hurrtan embryos as everyone in that stadium stood up different from the rest of us, unable and clapped and whistled and to make the grade, and hence fair cheered for a long, long, time. , game for destructiod by those of us People who were there are still lucky enough to have already telling the story with great delight. And you know why. Because deep passed through thosi early and vulnerable embryomc stages down, we know that what matters ourselves. Will We permit radical in this life is more than winning for injustices and ethica! transgresourselves. What really matters is sions like these to become helping others win too." This beautiful story of everyone systemic and promoted as the societal norm? WIll ~dvocates be turning around and looking after permitted to get away with the interests of the weakest and the confusing embryology and most vulnerable reminds us of theology in the public square? Will exactly the kind of society God the powerful like Melton be wants us to build, one where every permitted to violate ~d life, even the weakest embryonic instrumentalize the weak on our life, is embraced as a gift and watch? These are questions with treasure of infinite and irreplaceenormous implications for the able value. With God's help and future of our society. our determined efforts, that is the . kind of society we must aspire to Mr. Rogers, the ~amous children's TV personality, once build in the future. gave a talk where hy mentioned his Father Pachoiczylc, Ph.D. is a favorite story from the Seattle priest ofthe diocese ofFan River, Special Olympics. Here's how he and serves as the Director of described it: ''Well, for the 100Education at The National yard dash there were nine contesCatholic Bioethies Center in tants, all of them so..called Philadelphia. VISit physically or mentally disabled. All www.ncbcenter.org.
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St. John the Baptist Church 945 ,Main Road, P.O. Box 3328 I! Westport, MA 02790
Who needs you anyway? We all know that it's the simple exclusively carry the Home Towne things in life that are the most Team broadcasts. The problem is, pleasing. not everyone in Red Sox Nation As a lad, I so looked forward to has or can afford cable TV. the Saturday nights when my dad But it's only five percent of Red and I would walk to Arlan's Sox nation. '. Department Store in Fall River. It Who needs 'em anyway? was just a dumpy old mill, and it If these poor souls can't afford was a good mile from home, but it cable, there certainly aren't any was a time I cherished being with my dad for a couple of hours. The need for simple pleasures remains with us from cradle to grave, and it's that reason why I'm so angry with the Boston By Dave Jolivet Red Sox. . Baseball is a business like every other sport, and in business the dollar is king. other revenues the Sox can suck But where will it all end? from them. They can't afford to go Boston Red Sox baseball is to Fenway Park and they can't more than a tradition in New afford to buy Red Sox merchanEngland, it's a way of life. Red dise. All that adds up to is this poor Sox baseball was that simple five percent of Red Sox Nation is pleasure of which everyone could simply useless to ownership. share. A Boston sportswriter called the Not so as of this week. For Sox to task this week about the what appears to be a mere few move to all cable all the time, and million dollars; the braintrust of the Boston sports radio called the Sox sold out "five percent" of itS writer to task. On the radio waves, viewing population so that the a sports writer colleague justified television station they own, can the Sox' move calling it good
My View From the Stands
business sense. I was aghast listening to this guy, who I'm sure makes good bread watching grown men play kids' games. I thought I was listening to the old Bruce .Hornsby and the Range song, 'That's Just the Way It Is." I can't count the times he said that's just the way things go now. Here's how things are now - many, many of our senior citizens, who grew up with lousy, cellardwelling Red Sox teams, and loved them anyway, will no longer have the simple pleasure of watching Red Sox baseball on a Friday night this summer. Scores of elderly Sox fans in assisted living centers will no longer be able to gather and watch the Sox again. Scores of nuns and religious, who have been as faithful to ~e Sox as they have to their blessed vocations, are now shut out. Who needs any of you? You're a mere five percent of a faceless, useless population. The Boston Red Sox have much more to worry about than you. Comments are welcome at davejolivet@anchornews.org.
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Friday, February 3, 2006
Seeking Christ So many people are suffering today. Even with all the advancements we have in modem medicine, many continue to suffer. But also, many people suffer things much worse than physical ailments, such as the sense that they are abandoned, unloved, unwanted. How many crave for some form of love, and in that craving begin searching for it in the wrong areas (from drugs and alcohol to illicit relationships), leading to more suffering physically, psychologically, and spiritually. Even with all the entertainment and technology we have today to distract us and keep us busy, more people carry in their minds and hearts the words of Job in the first reading, "Is not man's life on earth a drudgery? .. I am filled with restlessness until the dawn ... I shall not see happiness again." Deep down there is the continuous dynamic that all people are searching, and many are continually being frustrated in their search, only finding more pain and lack of direction. What so many do not realize is
to love him and discover his love what they are seeking is an more and more. experience of true love. Every When we encounter Our Lord, person desires to love and be he begins by meeting us where we loved, no exceptions. Though are. What St. Paul strove to do, many times people seek for love Christ does in perfection, which is to be satiated in things or in to be all things to all men. By others, they will always encountering us, Christ does not .frustrated. That is because only one can truly fill that need. This is why the words of the apostles to Homily of the Week Our Lord in the Gospel Fifth Sunday are a fundamental human truth: "Everyone is of Ordinary Time looking for you." Many people at the time of By Father Christ were seeking him Kevin A. Cook for superficial reasons: they saw him cure the want to leave us where we are. As sick; they saw him drive out we see with Simon Peter's motherdemons; they liked to listen to in-law, Our Lord cures her of her him. Whatever the reason was, physical ailment, but the greater they sought him. And deep in all movement is she is moved by his of us, though we sometimes only grace to want to immediately give begin on the superficial level, we of herself to serve Jesus and the are all seeking Christ. We seek others. Whether a person is cured him because Our Lord is love of an illness or not, Christ is incarnate, he is eternal love, and always there to bring him or her to only in him can love be satiated. It a greater depth of love. To is in this encounter with Christ, respond to and grow in Christ's that one seeks with a restless heart
love every day is what makes life worth living. This is why the living of the Commandments is not something we can pick and choose and still think we are loving, but they must be embraced as the first steps to love. This is why Christ gives us the Church, her teachings, the Scriptures, and the sacraments, so to experience his love in such powerful and irreplaceable ways. This is why daily prayer is essential, because we cannot grow in love if we do not speak and listen to love itself. In growing in love, we cannot but be moved to bring the love of Christ to others (and receive love from others). This is why the great commandment is ''Love God with your whole heart, mind, and soul, and love your neighbor as yourself." As St. Paul shows us in his writings and his life, the proclaiming and living of the Gospel is essential in the life of the Christian. Faith is not just something we can keep to
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ourselves, but out oflove we must seek to bring it to the world, which is searching and craving Christ. Everyone is seeking Christ, so all the more we must be faithful in that proclamation. It means striving to be Christ to others through those daily little acts of love. It means speaking the fullness of the truth ofour Catholic faith to others, speaking it with humility, love, and courage (even when others do not accept it). It means moving people to acts of love, when asking someone to give of themselves in a little way (so they know they are needed). It means serving those around us, even when we do not feel like it. It means when someone is suffering, we must make that extra effort to give them the experience that they are loved, by Christ and by us. Everyone is seeking Christ, that includes ourselves. May we seek Christ, may we know Christ, may we love Christ, and may we be Christ to others every day. Father Cook is parochiill vicar at Our Lady ofMt. Carmel Parish, New Bedford.
Miracles unlimited In the Gospel of John it is written that Jesus miraculously fed 5,000 men gathered on a green, windswept hill next to the Sea of Galilee. The gathering place was remote. The time was late afternoon. A chill was most likely descending on the crowd as amber sunbeams cast purple shadows across the sparkling. waters of the sea. Sitting in small groups, the crowd was hungry. They must have known that there would be no place to get food when they had followed Jesus to this distant spot, but they had
Home Grown Faith By Heidi Bratton followed anyway. Jesus, seeing their need, had compassion, and miraculously multipiied one basket of bread and fish into a feast c3.pable offeeding the entire crowd. When I read this story, I try to visualize what's happening. Did a new fish or loaf of bread "pop" into the basket every time an existing one was taken out, and why didn't the crowd know what was happening until it was over? I l:ave heard interpretations that instead of the physical multiplication of bread and fish, the "miracle" was really just the multiplication of generosity or neighborliness. "Isn't it more reasonable," some scholars say, "that the boy who gave Jesus the five small loaves and two fish inspired the crowd to share food they already
had, but had been guarding for their own families?" Well, maybe, but St. John called the event a "miraculous sign," and an emotional outpouring of neighborliness has never really fit within the limits of my definition of a miracle. That is until a modem-day miracle totally expanded my understanding of the miraculous. Let me explain. In two weeks our two oldest kids and I will head to Mission Honduras with the youth group from Christ the King Parish in Mashpee. My husband and I had been praying for an opportunity like this for over three years; mission work that would immerse our teens in a foreign culture. We wanted first, to expand our teens' awareness of the challenges faced by our neighbors in the developing world, and second, to have them experience the joy of being Christ's hands and feet to these neighbors. When the Honduran opportunity presented itself, we were not sure how we were going to come up with the more than $2,400 necessary to go, but following what we believed to be the Lord's leading; we signed up anyway. We began to do fund-raisers with the youth group, and to take odd jobs whenever we could. Some family members also donated to our cause. Although only a few of the families on our street are Catliolic, we asked all of our neighbors if they would help us raise money by giving us their redeemable cans and bottles, and they did. Then, just after New
Year, we were invited to a neighborhood gathering, which is where the modem-day miracle took place. Similar to Jesus' multiplication of the loaves and fish, no one in our family was aware of the miracle until it was over. We were seated in small groups all over our neighbor's house, feasting on an elaborate buffet, and catching up with folks when the hostess presented me with a basket of cards. I was a bit confused, until she smiled and simply said, "We think you and the kids are doing a good thing with Mission Honduras." At home later that night, we opened the many cards to find not only words of encouragement, but generous monetary
Daily Readings Feb 4 Feb 5
Feb 6 Feb 7
Feb 8
Feb 9
Feb 10
1 Kgs 3:4-13; Ps 119:9-14; Mk 6:30-34 Jb 7:1-4,6-7; Ps 147:1-6; 1 Cor 9:16-19,22-23; Mk 1:29-39 1 Kgs8:1-7,9-13; Ps 132:6-10; Mk 6:53-56 1 Kgs 8:2223,27-30; Ps 84:3-5,10-11; Mk 7:1-13 1 Kgs 10:1-10; Ps 37:5-6,3031",39-40; Mk 7:14-23 1 Kgs 11 :4-13; Ps 106:3-4,3537,40; Mk 7:2430 1 Kgs 11:2932;12:19; Ps 81 :10-15; Mk 7:31-37
gifts that added up to the total amount we still owed for the trip! There is no way that our neighbors could have known, but final payment for the trip was due the very next day, and we still weren't sure where all of the money was going to come from. But Jesus saw, had compassion, and provided all we needed through that one basket of cards. I still believe that Jesus physically multiplied the loaves and the fish
on that windswept hillside by the Sea of Galilee, but I no longer need to visualize how things "actually" happened. My neighbors' generosity has shown me that miraculous signs have no limits. Heidi is an author, photographer, andfull-time mother. Her latest book is "Making Peace with Motherhood." She and her husband raise theirfive children and grow their faith in Falmouth.
In Your Prayers Please pray for the following "priests during the coming weeks Feb. 7 1991, Rev. Arthur N. Robert, O.P., St. Anne Shrine, Fall River
Feb. 8 1996, Rev. Raymond P. Monty, USAF Retired Chaplain
Feb. 9 1963, Rev. Msgr. John J. Kelly, Pastor, SS. Peter & Paul, Fall
River 1972, Rev. Peter J. McKone, S.1., Bishop Connolly High School, Fall River 1985, Rev. Vincent R. Dolbec, A.A., Assumption College
Feb. to 1966, Rev. EdwardL. O'Brien, Pastor, St. Mary, Mansfield 1983, Rev. Lucien A. Madore, Retired Chaplain, Mt. St. Joseph
School, Fall River. Feb. 11 1910, Rev. John O'Connell, Founder, St. John Evangelist,
Attleboro 1961, Rev. John J. Sullivan, S.T.L., Retired Pastor, Holy Rosary, Fall River 1987, Rev. William J. McMahon, Retired Pastor, St. Joan of Arc, Orleans Feb. 12 1961, Rev. Stanislaus Albert, SS.CC, Retired Founder Our Lady
of Assumption, New Bedford
ancholS> Many happy returns the
Friday, February 3, 2006
30 January 2006 - Port-Owill be purposely out of chronological order. Kids will need to Calt, New Bedford - Catholic search them out. Devious, eh? Schools Week A crew of students report to Here I stand at Holy Family/ Holy Name School. Flashback. unload my truck. Off we trudge I'm a small child again. I attended kindergarten in .... this building. It was then The.~hip's the Clarence A. Cook School. Some classmates '. '. r.. ~~~pns. of a .' were yet unable to read !~1~iSt(5J?tiest their names, so our teacher thoughtfully ~<~~,,::i~l;~erihRj:"=-~ assigned each of us a Goldrick totem. She pasted animal stickers on all our across the street, through St. belongings. Everything I owned Lawrence Church grounds. was marked with the Sign of the Another flashback. I was once Squirrel, including the nametag assigned to this church. At that pinned to my shirt. I still have that nametag (and the safety pin). time, the grounds needed attention. Sunday afternoons, I even remember the school . routine. Hold hand of girl with Father John DriscoU and I would don old clothes and head pigtails. Enter North Street door. out to the churchyard. Father Climb stairs. Tum left. There's myoid classroom - but not a Tom O'Dea would sometimes join us. The budget did not allow squirrel in sight. Principal for professional landscapers, so Cecilia Felix greets me cheerfully, though. we undertook the task ourselves. Bishop Fulton Sheen had a Father Driscoll determined what helper named "George." So do I. the parish could afford that week, George DuBois is a member of and we would look for sales. A tree here, a bush there, some the Cross of Christ Council bulbs over there. It gradually Knights of Columbus. George took shape. Once Humberto and I have volunteered to set up a teaching display - a diorama Cardinal Medeiros had a rare of the Life of Christ. The scenes day off. His Eminence spent his
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Refl. '..
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day with Father Driscoll, looking for bargains in local garden centers. The cherry trees we planted beside the church are now fullgrown. They must be lovely in the spring, I muse. Entering the church, we encounter fIrst-grade children rehearsing their parts for Catholic Schools Week. "Make square comers, children," teacher Kathleen Desrosiers prompts. Another flashback. I received my fIrst Communion in this church. Father Justin Quinn was in charge of my rehearsal. The nuns wanted us kids to make square comers in our procession. Father Quinn helpfully placed his hat as a marker on the floor. Being a fIve-foot plus second-grader, I was at the back of the line. I didn't hear the instructions. Maybe Ijust wasn't paying attention. (Nah, not possible). When the time came to make my square comer, I didn't see the hat. I trampled Father's biretta flatter than a flounder. I pass the children, trying not to distract them from practicing square comers. One boy goes
spinning off into a side chapel. Bet he's a future priest. In the front entry; custodians Sam Murphy and Tom Grime are waiting. In a couple of hours, the "masterpiece" is completed. I slip out the door, stopping by Felix's office with lesspn plans II for the teachers. I usually avoid revisiting parishes to which I hJve previously been assighed. Another priest is at bat - in this case Father John Sullivan (a native son of the Village). John's identical twin, Police Sergeant Charlie Sullivan and his wife Karen, live in the Village still. We priests sometirqes hear stones about how terrible our predecessors were an~ how incompetent our successors. We also hear that these same priests are both certifIed saint~ and Rhodes scholars and there's no way we will ever holdl.a candle to them. It needs to go in one ear and out the other, with an allknowing smile like that of Mona
Lisa. No priest has all the gifts. One man cannot meet every parish need. When one priest moves on and another in, other 짜eas of
ministry can be addressed. Each of us can only bring what gifts he has. Nobody can give what he doesn't have. Every priest needs space to develop his unique ministry. It's not good for a formerly assigned priest to be hanging around. Seems it was clergy transfer time in a diocese far, far away. There was an out-going priest. He welcomed the in-coming priest, saying he had left three envelopes in the desk. The envelopes were to be opened one at a time when a parish crisis arose. In six months, there came the fIrst crisis. The new pastor opened the fIrst envelope. The message: "Blame me, your predecessor." He did and the crisis passed. Five years later there was another crisis. The pastor opened the second envelope. The message: "Blame the bishop." He did and the crisis passed. In 10 years, there was a third crisis. The pastor opened the last envelope. The message? "Leave three envelopes for your successor."
The Life ofChrist display may be scheduledfor exhibit by contacting the "Diorama Guys," stbernardassonet@aoLcom.
National Shrine of Our Lady of La Salette II
~~7 Park Street - Attleboro, MA 02703 HEALING SERVICES WITH MASS Sun., Feb. 5 - 2:30 p.m. Hispanic Healing Service Fr. John Sullivan. M.s. Sun., Feb. 19 - 2:00 p.m. Portuguese Fr. Manuel Pereira, M.S. Thursday, Feb. 23 ~ 6:30 p.m. English Fr. Andre Patenaude. M.S.
JOHN POLCE BETHANY NIGHTS Fri., Feb. 24 - 7:30 p.m. Music Healing - Church Good-will donation. II
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SACRAMENT OF RECONCILIATION II
Monday-Friday 2:00 - 3:00 p.m. Wednesd~y 2:00-3:00 p.m. & 5:00-6:00 p.m. Saturday-Sunday 1:00 - 4:00 p.m. Hispanic Reconciliation Sunday, Feb. 5, 1:00-2:00 p.m. Portuguese Reconciliation Saturday Feb. 18,2:00 - 3:00 p.m. ~
A RECEPTION was held at Fall River's Catholic Memorial Home for employees who retired in 2005. Each received an inscribed clock recognizing their dedicated service. They are front from left: Ana Maria Medeiros, 28 years of service; Herman Arruda, 14 years; and Manuel Nunes, nine years. With them, back from left are: Sherrie Grime; Erin Kanuse, assistant administrator; and Gerald Farrar, housekeeping coordinator. Not pictured is retiree Armanda Oliveira.
ECO-MISSION Saturdays 4:30 p.m. & Sundays 12: 10 p.m. Masses on Feb. 4 & 5,11 & 12, 18 & 19 7:15 p.m. Mondays and Tuesdays Feb. 6 & 7, 13 & 14 Rev. Richard Landry, M.S. II
II
YEAR OF THE EUCHARIST SERIES I
BISHOP GEORGE W. Coleman recently celebrated Mass at St. Francis Xavier Church, Hyannis, marking the 15th anniversary of the Brazilian community there. He was joined by pastor Father Thomas A. Frechette, Father John J. Oliveira, Deacon Richard J. . Murphy, Father Jose Afonso Lima and Father Hugh J. McCUllough.
Th~rs., Feb. 16 "A Short History"
7:30 p:m. in the Chapel of Reconciliation Fr. Dan Bradley, M.S.
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Friday, February 3, 2006
Pope
Continued from page one
great scholarship and his profound spiritual insight." He highlighted the pope's emphasis on the Church's "service of charity" and his nuanced treatment of Catholic social teaching. "I would single out in particular the Holy Father's affirmation that 'the Church cannot neglect the service of charity any more than she can neglect the sacraments and the word,'" he said. "This affirmation puts this service at the very center of the Church's life, and it follows a reflection in depth on the meaning of love as it appears in sacred Scripture." While it is true that the happiness of eros can give people a "foretaste of the divine," eros needs to be disciplined and purified if it is to provide more than fleeting pleasure, the pope said. The solution is to rediscover a balance between the ecstasy of eros and the unselfish love of agape. The pope said there was an essential interplay between love of God and love of neighbor. "If I have no contact whatsoever with God in my life, then I cannot see in the other anything more than the other, and I am incapable of seeing in him the image of God," he said. Philosophy professor Christopher Kaczor of Loyola Marymount University in Los Angeles, who teaches on the philosophy of love and marriage, said the pope "distinguishes erotic love from self~ giving love to reunite the two again together for the greater flourishing of humanity, both spiritually and materially.'" "Pope Benedict is convinced that the biblical revelation concerning love is that nothing good and authentic in human love is lost when this love is combined with God's love," Kaczor said. "Rather, human love discovers its depth and full importance precisely when elevated by God's own self-giving love." The second half of the encyclical makes two main points: - As a community, the Church must practice love through works of charity and attend to people's sufferings and needs, including material needs. - The Church's action stems from its spiritual mission and must never be undertaken as part of a political or ideologi-
cal agenda. "The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the state," the pope said. "At the same time," Bishop Skylstad said, "faith and politics - each independent in its own sphere - meet on the question 'what is justice?' because 'faith liberates reason from its blind spots' and thus helps politics to achieve a just society.... Thus, while not replacing the state in the task of bringing about ajust society, at the same time, the Church 'cannot and must not remain on the sidelines in the fight for justice.' " The pope examined and rejected the Marxist arguments that the poor "do not need charity but justice," and that charity is merely a means of preserving a status quo of economic injustice. He said the Church must help the needy wherever they are found, and he cited Blessed Mother Teresa of Calcutta as an example of love in action. The pope said that prayer should not be forgotten as the Church tries to alleviate the immense needs around the world. "People who pray are not wasting their time, even though the situation appears desperate and seems to call for action alone. Piety does not undermine the struggle against the poverty of our neighbors, however extreme," he said. Bishop William E. Lori of Bridgeport, Conn., said, "Pope Benedict helps us see how, when we encounter God's love, most especially in the Eucharist, what we believe is connected with how we worship; and what we believe and how we worship are interconnected with morality, with how we live." He added "The Holy Father reminds us that organized charity was considered an essential part of the Church's life from the very beginning - not an optional activity or an add-on.... In !Dy view, Pope Benedict provides us with a magnificent description of the foundations for Catholic charitable activity (and) for Catholic advocacy whether at the level of the parish, the diocese or the universal Church."
Father Landry to give talk on new papal encyclical NEW BEDFORD - Father Roger Landry, executive editor of The Anchor, will lead a presentation and discussion of Pope Benedict XVI's new encyclical "Deus Caritas Est," on Monday, February 6, from 6:30 to 8:00 p.m., at St. Anthony of
Padua Church, 1359 Acushnet Avenue. All Anchor readers and their friends are welcome to attend. For directions and more information visit the Website saintanthonynewbedford.com or call 508-993-1691.
POPE BENEDICT XVI leads an ecumenical prayer service in Rome's Basilica of St. Paul Outside the Walls January 25, closing the Week of Prayer for Christian Unity. The pope said the commitment to Christian unity is a commitment flowing from love for God and a desire to spread God's love. He said that if Christians were more united, they would be more effective in proclaiming the Gospel. (CNS photo/Alessia Giuliani, Catholic Press Photo)
Pope says faith that God is love should help Christian unity work By CINDY WOODEN CATHOLIC NEWS SERVICE
nizes them in a superior unity, which is not imposed from the outside, but gives shape to the whole from inside," Pope Benedict said. Like the love that unites a man and a woman in marriage, he said, the mystery of God's love "forms the Church as a community of love, creating a unity out of a multiple richness of gifts and traditions." Pope Benedict said that the Church of Rome, whose bishop is the pope, has been given a special vocation to serve and foster the unity of the whole Church in love. "Before you, dear brothers and sisters, I want to entrust to God again my particular Petrine ministry, invoking upon it the light and strength of the Holy Spirit to promote always fraternal communion among all Christians," he said. Pope Benedict said the week of prayer's biblical theme, "Where two or three are gathered in my name, I am there among them," is a reflection of the reality of God's love present within believers. "Love works as a principle that unites Christians and makes sure
VATICAN CITY - Faith that God is love and knowledge that love unites should console Christians as they continue to work and pray for Christian unity, Pope Benedict XVI said. The pope led an ecumenical evening prayer service closing the Week of Prayer for Christian Unity January 25, the same day his encyclical, "Deus Caritas Est' ("God Is Love"), was released. The prayer service at Rome's Basilica of St. Paul Outside the Walls brought together hundreds of bishops, ministers and the faithful from Catholic, Orthodox, Anglican and Protestant churches. "God is love. On this solid rock the entire faith of the Church is based," the pope said in his homily. 'The patient search for full communion among all the disciples of Christ" also is based on the fact that God is love, he said. "Keeping our gaze on this truth, which is the culmination of divine revelation, divisions - while maintaining their painful seriousness - appear possible to overcome and do not discourage us," the pope said. Pope Benedict asked those gathered for evening prayer to think VATICAN CITY (CNS) about ecumenism "in the light ofthe love of God, ofthe love that is God." Today's information and enter"If already on a human level tainment industries should show loves shows itself to be an invin- "edifying models" not "debased cible force," he said, what should or false expressions" of family life be the response of Christians ''who and human love, Pope Benedict have recognized and believed in the XVI said. In his first message for World love God has for us?" Drawn together by the same bap- Communications Day, the pope tism and the same faith in Jesus as called on communicators to help lord, Christian communities must "uphold and support marriage and overcome their divisiveness, but not .family life" because the union of necessarily their different ways of a man and a woman in marriage expressing and celebrating the faith, represents the foundation of all cultures and communities. The he said. ''True love does not eliminate pope's message on the theme legitimate differences, but haimo- "The Media: A Network for Com-
their common prayer is answered by the heavenly Father," the pope said. God's love creates "a symphony of hearts," so that common prayer itself is a step toward unity, he said. Pope Benedict said the commitment to Christian unity is a commitment flowing from love for God and a desire to spread God's love because, if they were united, Christians would be more effective in proclaiming the Gospel. 'The path before us is long," he said. "Yet we will not lose hope, but rather let us take up the journey again together with more vigor." Opening the prayer service, Cardinal Walter Kasper, president ofthe Pontifical Council for Promoting Christian Unity, told the gathering the pope's encyclical highlighted the deepest reason for seeking Christian unity. "The love of God reflected in our hearts pushes us to overcome the misunderstandings, suspicions, the bitter memories and the differences remaining among us to seek true communion," the cardinal said.
Holy Father says media must not debase family life, human love munication, Communion and Cooperation" was released at the Vatican on the feast of St. Francis de Sales, patron saint of writers and journalists. World Communications Day will be marked in most dioceses this year May 28, the Sunday before Pentecost. The pope said workers in the mass media must strive for accuracy, thoroughness and "fair representation of diverse points of view" in their work, but "of particular importance" is the need to promote and protect the sanctity of marriage and the family.
DEUS CARITAS EST (GOD IS LOVE)
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POPE BENEDICT XVI
DEUS CARITAS EST ENCYCLICAL LETTER OF THE SUPREME PONTIFF BENEDICT XVI II
TO THE BISHOPS PRIESTS AND DEACONS MEN AND WOMEN RELIGIOUS AND ALL THE LAY FAITHFUL ON CHRISTIAN LOVE "
. . . t h e h uman response to E n I'Ig h tenment an d grew progressIv~ . Iy I ntro d uctton 10 commitment 1. "God is love, and he who abides in love God's love. more radical, this new element was seen as something thoroughly negative. According abides in God, and God abides in him" (l Jn 4: 16). These words from the First to Friedrich Nietzsche, Christianity had poisoned "eros," which for its part, while Letter of John express with remarkable not completely succumbing, gradually declarity the heart of the Christian faith: the generated into vice. (l) Here the German Christian image of God and the result- A Problem of Language ing image of mankind and its destiny. In 2. God's love for us is fundamental for our philosopher was expressing a widely held the same verse, St. John also offers a kind lives, and it raises important questions perception: Doesn't the Church, with.: all of summary of the Christian life: "We about who God is and who we are. In con- her commandments and prohibitions, tvrn have come to know and to believe in the sidering this, we immediately find our- to bitterness the most precious thing in 'We? selves hampered by a problem oflanguage. Doesn't she blow the whistle just when the love God has for us." "We have come to believ~ in God's Today, the term "love" has become one of joy which is the Creator's gift offers tis a love": In these ~ords the Christian can the most frequently used and misused of happiness which is itselfa certain foredste !; express the fundamental decision of his words, a word to which we attach quite of the divine? is not the result of different meanings. Even though this en4. But is this the case? Did Christianity life. Being Christian an ethical choice or a lofty idea but the cyclical will deal primarily with the un- really destroy "eros"? Let us take a look at encounter with an event, a person, which derstanding and practice of love in sacred the pre-Christian world. The Greeks gives life a new horizon and a decisive di- Scripture and in the Church's tradition, we not unlike other cultures - considered rection. St. John's Gospel describes that cannot simply prescind from the meaning "eros" principally as a kind of intoxication, event in these words: "God so loved the of the word in the different cultures and the overpowering of reason by a "divine madness" which tears man away from,his world that he gave his only Son, that who- in present-day usage. ever believes in him should ... have eterLet us first of all bring to mind the vast finite existence and enables him, in the ~ery nallife" (3: 16). In acknowledging the cen- semantic range of the word "love": We process of being overwhelmed by di~ine trality oflove, Christian faith has retained speak oflove ofcountry, love ofone's pro- power, to experience supreme happinbs. the core of Israel's faith while at the same fession, love between friends, love ofwork, All other powers in heaven and on edrth time giving it new depth and breadth. The love between parents and children, love thus appear secondary: "Omnia vihcit pious Jew prayed daily the words of the between family members, love of neigh- amor, " says Virgil in the Bucolics - r~ve Book of Deuteronomy which expressed bor and love ofGod. Amid this multiplic- conquers all- and he adds, 'tot nos cedamus the heart of his existence: "Hear, 0 Is- ity of meanings, however, one in particu- amori" -let J.lS, too, yield to love.(2) In rael: the Lord our God is one Lord, and. lar stands out: love between man and the religions, this attitude found expresyou shall love the Lord your God with all woman, where body and soul are insepa- sion in fertility cults, part of which was your heart, and with all your soul and rably joined and human beings glimpse an the "sacred" prostitution which flourished with all your might" (6:4-5). Jesus united apparently irresistible promise of happi- in many temples. "Eros"was thus celebr~ted into a single precept this commandment ness. This would seem to be the very as divine power, as fellowship with the, diof love for God and the commandment epitome of love; all other kinds of love vme. of love for neighbor found in the Book immediately seem to fade in comparison. The Old Testament firmly opposed Fhis of Leviticus: "You shall love your neigh- So we need to ask, Are all these forms of form of religion, which represents a pbwbor as yourself" (19: 18; cf. Mk 12:29-31). love basically one, so that love, in its many erful temptation against monothei~tic Since God has first loved us (cf. 1 Jn and varied manifestations, is ultimately a faith, combating it as a perversion of feli4: 10), love is now no longer a mere "com- single reality or are we merely using the giosity. But it in no way rejected 'ero~" as mand"; it is the response to the gift of same word to designate totally different such; rather, it declared war on a warped realities? and destructive form of it because this love with which God draws near to us. counterfeit divinization of 'eros" actually In a world where the name of God is strips it of its dignity and dehumanizes it. sometimes associated with vengeance or "Eros" and "Agape" Indeed, the prostitutes in the temple, who even a duty of hatred and violence, this Difference and Unity message is both timely and significant. For 3. That love between man and woman had to bestow this divine intoxication, were this reason, I wish in my first encyclical which is neither planned nor willed but not treated as human beings and pedons to speak of the love which God lavishes somehow imposes itself upon human be- but simply used as a means ofarousing rdiupon us and which we in turn must share ings was called 'eros"by the ancient Greeks. vine madness": Far from being goddesses, with others. That, in essence, is what the Let us note straight away that the Greek they were human persons being exploi'ted. An intoxicated and undisciplined 'e~os," two main parts of this letter are about, Old Testament uses the word 'eros" only e dl' d ' h'l h N 'T' d t h " toward h an d t ey are prolOun y mterconnecte. twIce, w 1 e t e ew lestament oes not en,路IS not an ascent . 10 " ecstasy The first part is more speculative since I use it at all: Of the three Greek words for the divine, but a fall, a degradation ofJan. wanted here - at the beginning of my love, 'eros, "philia"(thelove offriendship) Evidently 'eros"needs to be disciplined 'and pontificate - to clarify some essential and "agape, " New Testament writers pre- purified if it is to provide not just fleeting facts concerning the love which God mys- fer the last, which occurs rather infre- pleasure but a certain foretaste ~f the pinteriously and gratuitously offers to man, quently in Greek usage. As for the term nacle ofour existence, ofthat beatitude for together with the intrinsic link between phiNa, " the love of friendship, it is used which our whole being yearns. that love and the reality of human love. with added depth of meaning in St. John's 5. Two things emerge clearly from ,this The second part is more concrete since it Gospel in order to express the relationship rapid overview of the concept of 'eros" past treats the ecclesial exercise of the com- between Jesus and his disciples. The ten- and present. First, there is a certain telamandment of love of neighbor. The ar- dency to avoid the word 'eros," together tionship between love and the divine: tove gument has vast implications, but a with the new vision of love expressed promises infinity, eternity - a realitY far lengthy treatment would go beyond the through the word "agape," clearly point to greater. and totally other than our ~eryscope of the presen't encyclical. I wish to something new and distinct about the day eXistence. Yet we have also seen jthat emphasize some basic elements so as to Christian understanding oflove. In the cri- the way to attain this goal is not simply by call forth in the world renewed energy and tique ofChristianity which began with the submitting to instinct. Purification !fand Ii
II
. maturIty . are callederor; an d th ese growth 10 also pass through the path of renunciation. Far from rejecting or "poisoning" "eros," they heal it and restore-its true grandeur. This is due first and foremost to the fact that man is a being made up of body and soul. Man is truly himself when his body and soul are intimately united; the challenge of "eros" can be said to be truly overcome when this unification is achieved. Should he aspire to be pure spirit and to reject the flesh as pertaining to his animal nature alone, then spirit and body would both lose their dignity. On the other hand, should he deny the spirit and consider matter, the body, as the only reality, he would likewise lose his greatness. The epicure Gassendi used to offer Descartes the humorous greeting, "0 Soul!" And Descartes would reply, "0 Flesh!"(3) Yet it is neither the spirit alone nor the' body alone that loves: It is man, the person, a unified creature composed of body and soul, who loves. Only when both dimensions are truly united does man attain his full stature. Only thus is love - "eros" - able to mature and attain its authentic grandeur. Nowadays Christianity of the past is often criticized as having been opposed to the body; and it is quite true that tendencies of this sort have always existed. Yet the contemporary way ofexalting the body is deceptive. "Eros," reduced to pure "sex," has become a commodity, a mere "thing" to be bought and sold or rather, man himself becomes a commodity. This is hardly man's great "yes" to the body. On the contrary, he now considers his body and his sexuality as the purely material part ofhimself, to be used and exploited at will. Nor does he see it as an arena for the exercise of his freedom but as a mere object that he attempts, as he pleases, to make both enjoyable and harmless. Here we are actually dealing with a debasement of the human body: No longer is it integrated into our overall existential freedom; no longer is it a vital expression of our whole being, but it is- more or less relegated to the purely biological sphere. The apparent exaltation of the body can quickly turn into a hatred ofbodiliness. Christian faith, on the other h an, d h as always consi'dered man a Unlty . in duality, a reality in which spirit and matter compenetrate and in which each is brought to a new nobility. True, 'eros"tends to rise "in ecstasy" toward the divine, to lead us beyond ourselves; yet for this very reason it calls for a path of ascent, renunciation, purification and healing. 6. Concretely, what does this path of ascent and purification entail? How might love be experienced so that it can fully realize its human and divine promise? Here we can find a first, important indication in the Song of Songs, an Old Testament book well known to the mystics. According to the interpretation generally held
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POPE BENEDICT XVI
DEUS CAR/TAS EST (GOD IS LOVE)~; , today, the poems contained in this book were originally love songs, perhaps intended for a Jewish wedding feast and meant to exalt conjugal love. In this context it is highly instructive to note that in the course of the book two different Hebrew words are used to indicate love. First there is the word "dodim," a plural form suggesting a love that is still inseGure, indeterminate and searching. This comes to be replaced by the word 'ahaba," which the Greek version of the Old Testament translates with the similar-sounding 'agape, "which, as we have seen, becomes the typical expression for the biblical notion of love. By contrast with an indeterminate, "searching" love, this word expresses the experience of a love which involves a real discovery of the other, movingbeyond the selfish character that prevailed earlier. Love now becomes concern and care for the other. No longer is it selfseeking, a sinking in the intoxication of happiness; instead it seeks the good of the beloved: It becomes renunciation and it is ready, and even willing, for sacrifice. It is part oflove's growth toward higher levels and inward purification that it now seeks to become definitive, and it does so in a twofold sense: both in the sense of exclusivity (this particular person alone) and in the sense of being "forever." Love embraces the whole ofexistence in each of its ,dimensions, including the dimension of time. It could hardly be otherwise, since its promise looks toward its definitive goal: Love looks to the eternal. Love is indeed "ecstasy," not in the sense of a moment of intoxication but rather as a journey, an ongoing exodus out of the closed inwardlooking self toward its liberation through self-giving, and thus toward authentic selfdiscovery and indeed the discovery ofGod: "Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it" (Lk 17:33), as Jesus says throughout the Gospels (cf. Mt 10:39; 16:25; Mk 8:35; Lk 9:24; Jn 12:25). In these words Jesus portrays his own path, which leads through the cross to the resurrection: the path of the grain of wheat that falls to the ground and dies, and in this way bears much fruit. Starting from the depths of his own sacrifice and ofthe love that reaches fulfillment therein, he also portrays in these words the essence of love and indeed of human life itself. 7. By their own inner logic, these initial, somewhat philosophical reflections on the essence oflove have now brought us to the threshold of biblical faith. We began by asking whether the different, or even opposed, meanings of the word "love" point to some profound underlying unity or whether on the contrary they must remain unconnected, one alongside the other. More significantly, though, we questioned whether the message of love proclaimed to us by the Bible and the Church's tradition has some points of contact with the common human experience of love or whether it is opposed to that experience. This in turn led us to consider two fundamental words: 'eros" as a term to indicate "worldly" love and ,"agape," referring to love grounded in and shaped by faith. The two notions are often contrasted as "as-
cending" love and "descending" love. There are other similar classifications such as the distinction between possessive love and oblative love ("amor concupiscentiae" "amor benevolentiae''), to which is sometimes also added love that seeks its own advantage. _ In philosophical and theological debate, these distinctions have often' been radicalized to the point of establishing a clear antithesis between them: Descending, oblative love - 'agape" - would be typically Christian, while on the other hand ascending, possessive or covetous love - 'eros"- would be typical of non~Chris足 tian and particularly Greek culture. Were this antithesis to be taken to extremes, the essence ofChristianity would be detached from the vital relations fundamental to human existence and would become a world apart, admirable perhaps, but decisively cut offfrom the complex fabric ofhuman life. Yet "eros" and 'agape" - ascending love and descending love - can never be completely separated. The more the two in their different aspects find a proper unity in the one reality of love, the more the ttue nature of love in general is realized. Even if "eros" is at first mainly covetous and as-' cending, a fascination for the great promise of happin,ess, in drawing near to the other, it is less and less concerned with itself, increasingly seeks the happiness ofthe other, is concerned more and more with the beloved, bestows itself and wants to "be there for" the other. The element of 'agape" thus enters into this love, for otherwise 'eros"is impoverished and even loses its own nature. On the orher hand, man cannot live by oblative, descending love alone. He cannot always give; he must also receive. Anyone who wishes to give love must also receive love as a gift. Certainly, as the Lord tells us, one can become a source from which rivers of living water flow (cf. Jn 7:37-38). Yet to become stich a source, one must constantly drink anew from the original source, which is Jesus Christ, from whose pierced heart flows the love of God (cf. Jn 19:34). In the account ofJacob's ladder, the fathers of the Church saw this inseparable connection between ascending and descending love', between 'eros" which seeks God and 'agape" which passes on the gift received, symbolized in various ways. In that biblical passage we read how the patrian;h Jacob saw in a dream, above the stone which was his pillow, a ladder reaching up to heaven, on which the angels of God were ascending and descending (cf. Gn 28:12; Jn 1:51). A particularly striking interpretation ofthis vision is presented by Pope Gregory the Great in his Pastoral Rule. He tells us that the good pastor must be rooted in contemplation. Only in this way will he be able to take upon himself the needs of others and make them his own: "per pietatis viscera in se infirmitatem caeterorum transftrat. "(4) St. Gregory speaks in this context ofSt. Paul, who was borne aloft to the most exalted mysteries ofGod, and hence, having descended once more, he was able to become all things to all men (cf. 2 Cor 12:2-4; 1 Cor 9:22). He also points to the example of Moses, who entered the tabernacle time and again, re-
maining in dialogue with God, so that when he emerged he could be at the service of his people. "Within (the tent) he is borne aloft through contemplation, while without he is completely engaged in helping those who suffer: 'Intus in contemplationem rapitur, /oris infirmantium negotiis urgetur. "'(5) 8. We have thus come to an initial, albeit still somewhat generic response to the two questions raised earlier. Fundamentally, "love" is a single reality, but with different dimensions; at different times, one or other dimension may emerge more clearly. Yet when the two dimensions are totally cut offfrom one another, the result is a caricature or at least an impoverished form of love. And we have also seen, synthetically, that biblical faith does not set up a parallel universe, or one opposed to that primordial human phenomenon which is love, but rather accepts the whole man; it intervenes in his search for love in order to purify it and to reveal new dimensions of it. This newness of biblical faith is shown chiefly in two elements which deserve to be highlighted: the image of God and the image of man. The Newness of Biblical Faith 9. First, the world of the Bible presents us with a new image of God. In surrounding cultures, the image ofGod and ofthe gods ultimately remained unclear and contradictory. In the development of biblical
faith, however, the content of the prayer fundamental to Israel, the Shema, became increasingly clear and unequivocal: "Hear, o Israel, the Lord our God is one Lord" (Dt 6:4). There is only one God, the Creator of heaven and earth, who is thus the God of all. Two facts are significant about this statement: all other gods are not God, and the universe in which we live has its source in God and was created by him. Certainly, the notion of creation is, found elsewhere, yet only here does it become absolutely clear that it is not one god among many, but the one true God himself who is the source of all that exists; the whole world comes into existence by the power ofhis creative Word. Consequently, his creation is dear to him, for it was willed by him and "made" by him. The second important element now emerges: this God loves man. The divine power that Aristotle at the height of Greek philosophy sought to grasp through reflection, is indeed for every being an object of desire and of love - and as the object of love this divinity moves the world(6) - but in itselfit lacks nothing and does not love: it is solely the object of love. The one God in whom Israel believes, on the other hand, loves with a personal Love. His love, moreover, is an elective love: among all the nations he chooses Israel and loves her - but he does so precisely with a view to healing the whole human race. God loves, and his love may certainly be called 'eros," yet it is also
POPE BENEDICT XVI signs his first encyclical, "Deus Caritas Esf' ("God Is Love"), in his private library at the Vatican January 23. The pope said his aim in the encyclical is to "speak of the love which God lavishes upon us and which we in return must share with others." Archbishop Leonardo Sandri, assistant papal secretary of state, is at right in this photo. (eNS photo from L'Osservatore Romano)
totally "agape."(7) The prophets, particularly Hosea and Ezekiel, described God's passion for his people using boldly erotic images. God's relationship with Israel is described using the metaphors of betrothal and marriage; idolatry is thus adultery and prostitution. Here we find a specific reference - as we have seen - to the fertility cults and their abuse of "eros," but also a.descriptton of the relationship of fidelity between Israel and her God. The history of the love-relationship between God and Israel consists, at the deepest level, in the fact that he gives her the Torah, thereby opening Israel's eyes to man's true nature and showing her the path leading to true humanism. It consists in the fact that man, through a life of fidelity to the one God, comes to experience himself as loved by God, and discovers joy in truth and in righteousness - a joy in God which becomes his essential happiness: "Whom do I have in heaven but you? And there is nothing upon earth that I desire besides you ... for me it is good to be near God" (Ps 73 (72):25, 28). 10. We have seen that God's "eros" for man is also totally ."agape. "This is not only because it is bestowed in a completely gratuitous manner, without any previous merit, but also because it is love which forgives. Hosea above all shows us that this "agape" dimension of God's love for man goes far beyond the aspect of gratuity. Israel has committed "adultery" and has broken the covenant; God should judge and repudiate her. It is precisely at this point that God is revealed to be God and not man: "How can I give you up, 0 Ephraim! How can I hand you over, 0 Israel! ... My heart recoils within me, my compassion grows warm and tender. I will not execute my fierce anger, I will not again destroy Ephraim; for I am God and not man, the holy one in your midst" (Hos 11:8-9). God's passionate love for his people - for humanity - is at the same time a forgiving love. It is so great that it turns God against himself, his love against his justice. Here Christians can see a dim prefigurement of the mystery of the cross: so great is God's love for man that by becoming man he follows him even into death, and so reconciles justice and love. The philosophical dimension to be noted in this biblical vision, and its importance from the standpoint of the history of religions, lies in the fact that on the one hand we find ourselves before a strictly metaphysical image of God: God is the absolute and ultimate source of all being; but this universal principle of creation - the "Logos, "primordial reason is at the same time a lover with all the passion ofa true love. "Eros"is thus supremely ennobled, yet at the same time it is so purified as to become one with ''d.gape.'' We . can thus see how the reception ofthe Song of Songs in the canon of sacred Scripture was soon explained by the idea that these love songs ultimately describe God's relation to man and man's relation to God. Thus the Song of Songs became, both in Christian and Jewish literature, a source of mystical knowledge and experience, an expression of the essence of biblical faith: that man can indeed enter into union with·
God - his primordial aspiration. But this union is no mere fusion, a sinking in the nameless ocean of the Divine; it is a unity which creates love, a unity in which both God and man remain themselves and yet become fully one. As St. Paul says: "He who is united to the Lord becomes one spirit with him" (l Cor 6: 17). 11. The first novelty of biblical faith consists, as we fla~e seen, in its image of God. The second, essent~ly connected to this, is found in the image of man. The biblical account of creation speaks of the solitude of Adam, the first man, and God's decision to give him a helper. Ofall other creatures, not one is capable ofbeing the helper that man needs, even though he has assigned a name to all the wild beasts and birds and thus made them fully a part of his life. So God forms woman from the rib of man. Now Adam finds the helper that he needed: "This at last is bone of my bones and flesh of my flesh" (Gn 2:23). Here one might detect hints of ideas that are also found, for example, in the myth mentioned by Plato, according to which man was originally spherical, because he was complete in himselfand self-sufficient. But as a punishment for pride, he was split in two by Zeus, so that now he longs for his other half, striving with all his being to possess it and thus regain his integrity.(8) While the biblical narrative does not speak ofpunishment, the idea is certainly present that man is somehow incomplete, driven by nature to seek in another the part that can make him whole, the idea that only in communion with the opposite sex can he become "complete." The biblical account thus concludes with a prophecy about Adam: "Therefore a man leaves his father and his mother and cleaves to his wife and they become one flesh" (Gn 2:24). Two aspects of this are important. First, "eros" is somehow rooted in man's very nature. Adam is a seeker who "abandons his mother and father" in order to find woman; only together do the two represent complete humanity and become "one flesh." The second aspect is equally important. From the standpoint of creation, "eros" directs man toward marriage, to a bond which is unique and definitive; thus, and only thus, does it fulfill its deepest purpose. Corresponding to the image of a monotheistic God is monogamous marriage. Marriage based on exclusive and definitive love becomes the icon of the relationship between God and his people and vice versa. God's way of loving becomes the measure ofhuman love. This close connection between "eros" and marriage in the Bible has practically no equivalent in extrabiblicallite~ature. Jesus Christ The Incarnate Love of God 12. Though up to now we have been speaking mainly of the Old Testament, nevertheless the profound compenetration ofthe two testaments as the one Scripture of the Christian faith has already become evident. The real novelty of the New Testament lies not so much in· new ideas as in the figure of Christ himself, who gives flesh and blood to those concepts - an unprecedented realism. In the Old Testament, the
novelty of the Bible did not consist merely through us. Only by keeping in mind this in abstract notions but in God's unpredict- Christological and sacramental basis can able and in some sense unprecedentedac- we correctly understand Jesus' teaching on tivity. This divine activity now takes on love. The transition which he makes from dramatic form when, in Jesus Christ, it is the law and the prophets to the twofold God himself who goes in search of the commandment of love of God and of "stray sheep," a suffering and lost human- neighbor, and his grounding the whole life ity. When Jesus speaks in his parables of of faith on this central precept, is not simthe shepherd who goes after the lost sheep, ply a matter of morality - something that of the woman who looks for the lost coin, could exist apart from and alongside faith of the father who goes to meet and em- in Christ and its sacramental re-actualizabrace his prodigal son, these are no mere tion. Faith, worship and "ethos" are interwords: they constitute an explanation of woven as a single reality which takes shape his very being and activity. His death on in our encounter with God's "agape." Here the cross ~s the culmination of that turn- the usual·contraposition between worship ing of God against himself in which he and ethics simply falls apart. "Worship" gives himself in order to raise man up and itself, Eucharistic communion, includes save him. This is love in its most radical the reality both of being l,we,.1,nd oflovform. By contemplating the pierced s,ide ing others in turn. A Eucharist which does of Christ (cf. 19:37), we can understand not pass over into the concrete practice of the starting point of this encyclical letter: love is intrinsically fragmented. Conversely, "God is love" (l Jn 4:8). It is there that as we shall have to consider in greater dethis truth can be contemplated. It is from tail below, the "commandment" of love is there that our definition of love must be- only possible because it is more than a regin. In this contemplation the Christian quirement. Love can be "commanded" discovers the path along which his life and because it has first been given. love must move. 15. This principle is the starting point for 13. Jesus gave this act of oblation an ~'en understanding the great parables ofJesus. during presence through his institution of The rich man (cf. Lk 16:19-31) begs from the Eucharist at the Last Supper. He an- his place of torment that his brothers be ticipated his death and Resurrection by informed about what happens to those giving his disciples, in the bread and wine, who simply ignore the poor man in need. his very self, his body and blood as the new Jesus takes up this cry for help·as a warnmanna (cf.Jn 6:31-33). The ancient world ing to help us return to the right path. The had dimly perceived that man's real food parable of the good Samaritan (cf. Lk - what truly nourishes him as man - is 10:25-37) offers two particularly imporultimately the "Logos, "eternal wisdom: this tant clarifications. Until that time, the consame "Logos" now truly becomes foodl for cept of "neighbor" was understood as reus - as love. The Eucharist draws us into ferring essentially to one's countrymen and Jesus' act of self-oblation. More than just to foreigners who had settled in the land statically receiving the incarnate "Logos," ofIsrael, in other words, to the closely knit we enter into the very dynamic of his self- community of a single country or people. giving. The imagery of marriage between This limit is now abolished. Anyone who God and Israel is now realized in ~ way needs me, and whom I can help, is my previously inconceivable: it had meant neighbor. The concept of "neighbor" is standing in God's presence, but now it now universalized, yet it remains concrete. becomes union with God through shar- Despite being extended to all mankind, it ing in Jesus' self-gift, sharing in his b,ody is not reduced to a generic, abstract and and blood. The sacramental "mysticism," undemanding expression oflove, but calls grounded in God's condescension toward for my own practical commitment here us, operates at a radically different level and and now. The Church has the duty to inlifts us to far greater heights than anything terpret ever anew this relationship between that any human mystical elevation could near and far with regard to the actual daily life of her members. Lastly, we should esever accomplish. 14. Here we need to consider yet another pecially mention the great parable of the aspect: this sacramental "mysticism" is so- last judgment (cf. Mt 25:31-46), in which cial in character, for in sacramental com- love becomes the criterion for the definimunion I become one with the Lord, like tive decision about a human life's worth all the other communicants. As St. Paul or lack thereof. Jesus identifies himselfwith says, "Because there is one bread, we who those in need, with the hungry, the thirsty, are many are one body, for we all partake the stranger, the naked, the sick and those of the one bread" (l Cor 10: 17). Union in prison. ''As you did it to one of the least with Christ is also union with all those to of these my brethren, you did it to me" whom he gives himself. I cannot possess (Mt 25:40). Love of God and love of Christ just for myself; I can belong to him neighbor have become one: in the least of only in union with all those who have be- the brethren we find Jesus himself, and in come, or who will become, his own. Com- Jesus we find God. munion draws me out of myself toward him, and thus also toward unity with all Love of God and Love of Neighbor Christians. We become "one body," com- 16. Having reflected on the nature of love pletely joined in a single e~istence. Love and its meaning in biblical faith, we are ofGod and love of neighbor are now truly left with two questions concerning our united: God incarnate draws us all to him- own attitude: Can we love God without self. We can thus understand how "agape" seeing him? And can love be commanded? also became a term for the Eucharist: there Against the double commandment oflove God's own "agape" comes to us bodily in these questions raise a double objection. order to continue his work in us and No one has ever seen God, so how could
POPE BENEDICT XVI
DEUS CARITAS EST (GOD we love him? Moreover, love cannot be Acknowledgment of the living God is one commanded; it is ultimately a feeling that path toward love, and the "yes" of our will is either there or not, nor can it be pro- to his will unites our intellect, will and senduced by the will. Scripture seems to rein- timents in the all-embracing act of love. force the first objection when it states: "If But this process is always open-ended; love anyone says, 'I love God,' and hates his is never "finished" and complete; throughbrother, he is a liar; for he who does not out life, it changes and matures, and thus love his brother whom he has seen, can- remains faithful to itself '1dem velie atque not love God whom he has not seen'? (I Jn idem nolle" (9) - to want the same thing, 4:20). But this text hardly excludes the love and to reject the same thing - was recogof God as something impossible. On the nized by antiquity as the authentic concontrary, the whole context of the passage tent of love: the one becomes similar to quoted from the First Letter ofJohn shows the other, and this leads to a community that such love is explicitly demanded. The ofwill and thought. The love story between unbreakable bond between love of God God and man consists in the very fact that and love of neighbor is emphasized. One this communion ofwill increases in a comis so closely connected to the other that to munion of thought and sentiment, and say that we love God becomes a lie if we thus our will and God's will increasingly are closed to Out neighbor or hate him al- coincide: God's will is no longer for me an . together. St. John's words should rather be alien will, something imposed on me from interpreted to mean that love of neighbor without by the commandments, but it is is a path that leads to the encounter with now my own will, based on the realization God, and that closing our eyes to our that God is in fact more deeply present to neighbor also blinds 'us to God. me than I am to mysel£(lO) Then self17. True, no one has ever seen God as he abandonment to God increases and God is. And yet God is not totally invisible to becomes our joy (c£ Ps 73 (72):23-28). us; he does not remain completely inac- 18. Love of neighbor is thus shown to be cessible. God loved us first, says the Letter possible in the way proclaimed by the ofJohn quoted above (c£ 4:10), and this Bible, by Jesus. It consists in the very fact love of God has appeared in our midst. that, in God and with God, I love even He has become visible inasmuch as he "has the person whom I do not like or even sent his only Son into the world, so that . know. This can only take place on the bawe might live through him" (I Jn 4:9). God sis of an intimate encounter with God, an has made himself visible: in Jesus we are encounter which has become a communable to see the Father (cf. Jn 14:9). Indeed,' ion ofwill, even affecting my feelings. Then God is visible in a number ofways. In the I learn to look on this' other person not love story recounted by the Bible, he comes simply with my eyes and my feelings, but toward us, he seeks to win our hearts, all from the perspective of Jesus Christ. His the way to the Last Supper, to the piercing friend is my friend. Going beyond exteof his heart on the cross, to his appear- rior appearances, I perceive in others an ances after the Resurrection and to the interior desire for a sign of love, of congreat deeds by which, through the activity cern. This I can offer them not only of the apostles, he guided the nascent through the organizations intended for Church along its path. Nor has the Lord such purposes, accepting it perhaps as a been absent from subsequent Church his- political necessity. Seeing with the eyes of tory: he encounters us ever anew in the Christ, I can give to others much more men and women who reflect his presence, than their outward necessities; I can give in his word, in the sacraments and espe- them the look of love which they crave. cially in the Eucharist. In the Church's lit- Here we see the necessary interplay beurgy, in her prayer, in the living commu- tween love of God and love of neighbor nity ofbelievers, we experience the love of which the First Letter of John speaks of God, we perceive his presence and we thus with such insistence. If I have no contact learn to recognize that presence in our daily whatsoever with God in my life, then I lives. He has loved us first and he contin- cannot see in the other anything more than ues to do .so; we too, then, Can respond the other, and I am incapable of seeing in with love. God does not demand of us a him the image of God. But if in my life I feeling which we ourselves are incapable fail completely to heed others, solely out ofproducing. He loves us, he makes us see of a desire to be "devout" and to perform and experience his love, and since he has my "religious duties," then my relationship "loved us first," love can also blossom as a with God will also grow arid. It becomes response within us. merely "proper," but loveless. Only my In the gradual unfolding ofthis encoun- readiness to encounter my neighbor and ter, it is clearly revealed that love is not to show him love makes me sensitive to merely a sentiment. Sentiments come and God as well. Only if I serve my neighbor go. A sentiment can be a marvelous first can my eyes be opened to what God does spark, but it is not the fullness of love. for me and how much he loves me. The Earlier we spoke of the process of purifi- saints - consider the example of Blessed cation and maturation by which "eros" Teresa of Calcutta - constantly renewed comes fully into its own, becomes love in their capacity for love of neighbor from the full meaning of the word. It is charac- their encounter with the eucharistic Lord, teristic ofmature love that it calls into play and conversely this encounter acquired its all man's potentialities; it engages the whole realism and depth in their service to othman, so to speak. Contact with the visible ers. Love of God and love of neighbor are manifestations of God's love can awaken thus inseparable, they form a single comwithin us a feeling ofjoy born of the expe- mandment. But both live from the love of rience of being loved. But this encounter God who has loved us first. No longer is it also engages our will and our intellect. a question, then, of a "commandment"
imposed from without and calling for the impossible, but rather ofa freely bestowed experience of love from within, a love which by its very nature must then be shared with others. Love grows through love. Love is "divine" because it comes from God and unites us to God; through this unifYing process it makes us a "we" which transcends our divisions and makes us one, until in the end God is "all in all" (l Cor 15:28).
II. "Caritas"; The Practice of Love by the Church as a Community of Love The Church's Charitable Activity as a Manifestation of Trinitarian Love 19. "If you see charity, you see the Trinity," wrote St. Augustine.(ll) In the foregoing reflections, we have been able to focus our attention on the pierced one (c£ Jn 19:37, Zec 12: 10), recognizing the plan of the Father who, moved by love (c£ Jn 3: 16), sent his only-begotten Son into the world to redeem man. By dying on the cross - as St. John tells us - Jesus "gave up his spirit" On 19:30), anticipating the gift of the Holy Spirit that he would make after his resurrection (c£ Jn 20:22). This was to fulfill the promise of "rivers of living water" that would flow out ofthe hearts of believers, through the outpouring of the Spirit (c£ Jn 7:38-39). The Spirit, in fact, is that interior power which harmonizes their hearts with Christ's heart and moves them to love their brethren as Christ loved them, when he bentdown to wash the feet of the disciples (c£ Jn 13:1-13) and above all when he gave his life for us (c£ In 13:1, 15:13). The Spirit is also the energy which transforms the heart of the ecclesial community, so that it becomes a witness before the world to the love of the Father, who wishes to make humanity a single family in his Son. The entire activity of the Church is an expression ofa love that seeks the integral good ofman: it seeks his evangelization through word and sacrament, an undertaking that is often heroic in the way it is acted out in history; and it seeks to promote man in the various arenas of life and human activity. Love is therefore the service that the Church carries out in order to attend constantly to man's sufferings and his needs, including material needs. And this is the aspect, this service ofcharity, on which. I want to focus in the second part of the encyclical. Charity as a Responsibility ofthe Church 20. Love ofneighbor, grounded in the love of God, is first and! foremost a responsibility for each individual member of the faithful, but it is also a responsibility for the entire ecclesial community at every level: from the local community to the particular Church and to the Church universal in its. entirety. As a community, the Church must practice love. Love thus needs to be organized if it is to be an ordered service to the community. The awareness of this responsibility has had a constitutive relevance in the Church from the beginning: "All who believed were together and had all things in common; and they sold their possessions and goods and
distributed them to all, as any had need" (Acts 2:44-5). In these words, St. Luke provides a kind of definition of the Church, whose constitutive elements include fidelity to the "teaching of the . " ("k' . "Ih "h apostIes, ""communIOn omonza t e breaking of the bread" and "prayer" (c£ Acts 2:42). The element of communion ("koinonia") is not initially defined, but appears concretely in the verses quoted above: it consists in the fact that believers hold all things in common and that among them, there is no longer any distinction between rich and poor (c£ also Acts 4:3237). As the Church grew, this radical form of material communion could not in fact be preserved. But its essential core remained: within the community of believers there can never be room for a poverty that denies anyone what is needed for a dignifi'ed life. 2l. A decisive step in the difficult search for ways of putting this fundamental ecclesial principle into practice is illustrated in the choice of the seven, which marked the origin of the diaconal office (c£ Acts 6:5-6). In the early Church, in fact, with regard to the daily distribution to widows, a disparity had arisen between Hebrew speakers and Greek speakers. The apostles, who had been entrusted primarily with prayer (the Eucharist and the liturgy) and the ministry of the word, felt overburdened by "serving tables," so they decided to reserve to themselves the principal duty and to designate for the other task, also necessary in the Church, a group of seven persons. Nor was this group to carry out a purely mechanical work of distribution: they were to be men "full of the Spirit and ofwisdom" (c£ Acts 6: 1-6). In other words, the social service which they were meant to provide was absolutely concrete, yet at the same time it was also a spiritual service; theirs was a truly spiritual office which carried out an essential responsibility ofthe Church, namely a well-ordered love of neighbor. With the formation of this group ofseven, "diaconia"- the ministry ofcharity exercised in a communitarian, orderly way - became part of the fundamental structure of the Church. 22. As the years went by and the Church spread further afield, the exercise of charity became established as one of her essential activities, along with the administration of the sacraments and the proclamation of the word; love for widows and orphans, prisoners, and the sick and needy of every kind is as essential to her as the ministry of the sacraments and preaching of the Gospel. The Church cannot neglect the service of charity any more than she can neglect the sacraments and the word. A few references will suffice to demonstrate this. Justin Martyr (c. 155) in speaking of the Christians' celebration of Sunday, also mentions their charitable activity, linked with the Eucharist as such. Those who are able make offerings in accordance with their means, each as he or she wishes; the bishop in turn makes use of these to support orphans, widows, the sick and those who for other reasons find themselves in need, such as prisoners and foreigners.(l2) The great Christian writer Tertullian (after 220) relates how the pagans were struck
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by the Christians' concern for the needy Church's charity, an equivalent activity of and labor now became the decisive iss~e religious freedom and harmony between of every sort.(l3) And when Ignatius of its own be established. According to him, - an issue which in that form was previ- the followers ofdifferent religions. For her Antioch (c. 117) described the Church of this was the reason for the popularity of ously unknown. Capital and the means of part, the Church, as the social expression Rome as "presiding in charity the "Galileans." They needed now to be production were now the new source of of Christian faith, has a proper indepen(agapej",(14) we may assume that with this imitated and outdone. In this way, then, power which, concentrated in the hands dence and is structured on the basis of her definition he also intended in some sense the emperor confirmed that charity was a ofa few, led to the suppression ofthe rights faith as a community which the state must to express her concrete charitable activity. decisive feature of the Christian commu- of the working classes, against which they recognize. The two spheres are distinct, yet had to rebel. always interrelated. 23. Here it might be helpful to allude to nity, the Church. Justice is both the aim and the intrinsic the earliest legal structures associated with 25. Thus far, two essential facts have 27. It must be admitted that the Church's the service of charity in the Church. To- emerged from our reflections: leadership was slow to realize that the is- criterion ofall politics. Politics is more than a) The Church's deepest nature is ex- sue ofthe just structuring ofsociety needed a mere mechanism for defining the rules ward the middle of the fourth century we see the development in Egypt of the pressed in her threefold responsibility of to be approached in a new way. There were of public life: its origin and its goal are "diaconia": the institution within each proclaiming the word of God t'kerygma- some pioneers, such as Bishop Ketteler of found in justice, which by its very nature monastery responsible for all works of re- martyria''), celebrating the sacraments Mainz (1877), and concrete needs were has to do with ethics. The state must inlief, that is to say, for the service of charity. {"leitourgia''} and exercising the ministry met by a growing number of groups, asso- evitably face the question of how justice By the sixth century this institution had of charity ("diakonia''). These duties pre- ciations, leagues, federations and, in par- can be achieved here and now. But this preevolved into a corporation with full juridi- suppose each other and are inseparable. For ticular, by the new religious orders founded supposes an even more radical question: cal standing, which the civil authorities the Church, charity is not a kind of wel- in the 19th century to combat poverty, What is justice? The problem is one of themselves entrusted with part ofthe grain fare activity which could equally well be disease and the need for better education. practical reason; but if reason is to be exfor public distribution. In Egypt not only left to others, but is a part of her nature, . In 1891, the papal magisterium intervened ercised properly, it must undergo constant each monastery, but each individual dio- an indispensable expression ofher very be- with the encyclical "Rerum Novarum" of purification, since it can never be comLeo XIII. This was followed in 1931 by pletely free of the danger of a certain ethicese eventually had its own "diaconia''; this ing.(17) institution then developed in both East and b) The Church is God's family in the Pius Xl's encyclical "Quadragesimo Anno. " cal blindness caused by the dazzling effect West. Pope Gregory the Great (604) men- world. In this family no one ought to go In 1961 Blessed John XXIII published the of power and special interests. tions the "diaconia" of Naples, while in without the necessities of life. Yet at the encyclical "Mater et Magistra, "while Paul Here politics and faith meet. Faith by Rome the "diaconiae" are documented same time "caritas"- ''agape'' extends be- VI, in the encyclical ''Populorum Progressio" its specific nature is an encounter with the from the seventh and eighth centuries. But yond the frontiers of the Church. The par- (1967) and in the apostolic letter living God - an encounter opening up charitable activity on behalf of the poor able of the good Samaritan remains as a "OctogesimaAdveniens"(I 971), insistently new horiwns extending beyond the sphere and suffering was naturally an essential part standard which imposes universal love to- addressed the social problem, which had of reason. But it is also a purifying force of the Church of Rome from the very be- ward the needy whom we encounter "by meanwhile become especially acute in for reas"on itself. From God's standpoint, ginning, based on the principles of Chris- chance" (cf. Lk 10:31), whoever they may Latin America. My great predecessor John faith liberates reason from its blind spots tian life given in the Acts of the Apostles. be. Without in any way detracting from Paul II left us a trilogy of social encycli- and therefore helps it to be ever more fully It found a vivid expression in the case of this commandment of universal love, the cals: "Laborem Exercens" (1981), itself. Faith enables reason to do its work the deacon Lawrence (258). The dramatic Church also has a specific responsibility: "Sollicitudo Rei Socia/is" (1987) and finally more effectively and to see its proper obdescription of Lawrence's martyrdom was within the ecclesial family no member "Centesimus Annus" (1991). Faced with ject more clearly. This is where Catholic known to St. Ambrose (397) and it pro- should suffer through being in need. The new situations and issues, Catholic social social doctrine has its place: it has no invides a fundamentally authentic picture of teaching of the Letter to the Galatians is teaching thus gradually developed, and has tention of giving the Church power over the saint. As the one responsible for the emphatic: "So then, as we have opportu- now found a comprehensive presentation the state. Even less is it an attempt to imcare of the poor in Rome, Lawrence had nity, let us do good to all, and especially to in the Compendium of the Social Doc- pose on those who do not share the faith been given a period of time after the cap- those who are of the household of faith" trine of the Church published in 2004 by ways of thinking and modes of conduct ture of the pope and of Lawrence's fellow (6:10). the Pontifical Council for Justice and proper to faith. Its aim is simply to help Peace. Marxism had seen world revolution purify reason and to contribute, here and deacons to collect the treasures of the and its preliminaries as the panacea for the now, to the acknowledgment and attainChurch and hand them over to the civil Justice and Charity authorities. He distributed to the poor 26. Since the 19th century, an objection social problem; revolution and the subse- ment of what is just. The Church's social teaching argues on whatever funds were available and then has been raised to the Church's charitable quent collectivization of the means of propresented to the authorities the poor them- activity, subsequently developed with par- duction, so it was claimed, would imme- the basis ofreason and natural law, namely, selves as the real treasure of the ticular insistence by Marxism: the poor, it diately change things for the better. This on the basis of what is in accord with the Church.(15) Whatever historical reliabil- is claimed, do not need charity but jus- illusion has vanished. In today's complex nature ofevery human being. It recognizes ity one attributes to these details, Lawrence tice. Works of charity - almsgiving- situation, not least because of the growth that it is not the Church's responsibility to has always remained present in the are in effect a way for the rich to shirk their of a globalized economy, the Church's so- make this teaching prevail in political life. Church's memory as a great exponent of obligation to work for justice and a means cial doctrine has become a set of funda- Rather, the Church wishes to help form ecclesial charity. of soothing their consciences, while pre- mental guidelines offering approaches that consciences in political life and to stimu24. A mention of the emperor Julian the serving their own status and robbing the are valid even beyond the confines of the late greater insight into the authentic reApostate (363) can also show how essen- poor of their rights. Instead of contribut- Church. In the face of ongoing develop- quirements of justice as well as greater tial the early Church considered the orga- ing through individual works ofcharity to ment these guidelines need to be addressed readiness co act accordingly, even when this nized practice of charity. As a child of six maintaining the status quo, we need to in the context of dialogue with all those might involve conflict with situations of years, Julian witnessed the assassination of build a just social order in which all re- seriously concerned for humanity and for personal interest. Building a just social and his father, brother and other family mem- ceive their share of the world's goods and the world in which we live. civil order, wherein each person receives bers by the guards of the imperial palace; no longer have to depend on charity. There 28. In order to define more accurately the what is his or her due, is an essential task rightly or wrongly, he blamed this brutal is admittedly some truth co this argument, relationship between the necessary com- which every generation must take up anew. act on the emperor Constantius, who but also much that is mistaken. Ie is true mitment to justice and the ministry of As a political task, this cannot be the passed himselfoffas an outstanding Chris- that the pursuit of justice must be a fun- charity, two fundamental situations need Church's immediate responsibility. Yet, tian. The Christian faith was thus defini- damental norm of the state and that the to be considered: since it is also a most important human tively discredited in his eyes. Upon becom- aim of a just social order is to guarantee to a) The just ordering of society and the responsibility, the Church is duty-bound ing emperor, Julian decided to restore pa- each person, according to the principle of state is a central responsibility of politics. co offer, through the purification of reaganism, the ancient Roman religion, while subsidiarity, his share of the community's As Augustine once said, a state which is son and through ethical formation, her reforming it in the hope of making it the goods. This has always been emphasized not governed according to justice would own specific contribution toward underdriving force behind the empire. In this by Christian teaching on the state and by be just a bunch of thieves: "Remota itlUJue standing the requirements of justice and project he was amply inspired by Chris- the Church's social doctrine. Historically, iustitia "quid sunt regna nisi magna achieving them politically. The Church cannot and must not take tianity. He established a hierarchy of met- the issue of the just ordering of the collec- latrocinia?"(l8} Fundamental to Christianropolitans and priests who were to foster tivity had taken a new dimension with the ity is the distinction between what belongs upon herself the political bacde to bring love of God and neighbor. In one of his industrialization ofsociety in the 19th cen- to Caesar and what belongs to God (cÂŁ about the most just society possible. She letters,( 16) he wrote that the sole aspect of tury. The rise of modern industry caused Mt 22:21), in other words, the distinction cannot and must not replace the state. Yet Christianity which had impressed him was the old social structures to collapse, while between church and state, or, as the Sec- at the same time she cannot and must not the Church's charitable activity. He thus the growth of a class of salaried workers ond Vatican Council puts it, the autonomy remain on the sidelines in the fight for jusconsidered it essential for his new pagan provoked radical changes in the fabric of of me temporal sphere.(19) The state may tice. She has to play her part through rareligion that, alongside the system of the society. The relationship between capital not impose religion, yet it must guarantee tional argument and she has to reawaken
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the spiritual energy without which justice, which always demands sacrifice, cannot prevail and prosper. A just society must be the achievement of politics, not of the Church. Yet the promotion of justice through efforts to bring about openness of mind and will to the demands of the common good is something which concerns the Church deeply. b) Love- "caritas" -will always prove necessary, even in the most just society. There is no ordering of the state so just that it can eliminate the need for a service of love. Whoever wants to elimioate love is preparing to eliminate man as such. There will always be suffering which cries out for consolation and help. There will always be loneliness. There will always be situations of material need where help in the form of concrete love of neighbor is indispensable. (20) The state which would provide everything, ~bsorbing everything into itself, would ultimately become a mere bureaucracy incapable ofguaranteeing the very thing which the suffering person every person - needs, namely, loving personal concern. We do not need a state which regulates and controls everything, but a state which, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need. The Church is one of those living forces: she is alive with the love enkindled by the spirit of Christ. This love does not simply offer people material help, but refreshment and care for their souls, something which often is even more necessary than material support. In the end, the claim that just social structures would make works of charity superfluous masks a materialist conception of man: the mistaken notion that man can live "by bread alone" (Mt 4:4; cf. Dt 8:3) - a conviction that demeans man and ultimately disregards all that is specifically human. 29. We can now determine more precisely, in the life of the Church, the relationship between commitment to the just ordering of the state and society on the one hand, and organized charitable activity on the other. We have seen that the formation of just structures is not directly the duty of the Church, but belongs to the world of politics, the sphere of the autonomous use of reason. The Church has an indirect duty here, in that she is called to contribute to the purification of reason and to the reawakening of those moral forces without which just structures are neither established nor prove effective in the long run. The direct duty to work for a just ordering of society, on the other hand, is proper to the lay faithful. As citizens of the state, they are called to take part in public life in a personal capacity. So they cannot relinquish their participation "in the many different economic, social, legislative, administrative and cultural areas, which are intended to promote organically and institutionally the common good."(2I) The mission of the lay faithful is therefore to configure social life correctly, respecting its legitimate autonomy and cooperating with other citizens according to their respective competences and fulfilling
their own responsibility.(22) Even if the with their transparent operation and their activity maintains all of its splendor and specific expressions ofecclesialcharity can faithfulness to the duty of witnessing to does not become just another form of sonever be confused with the activity of the love, are able to give a Christian quality to cial assistance. So what are the essential elstate, it still remains true that charity must the civil agencies too, favoring a mutual ements of Christian and ecclesial charity? animate the entire lives of the lay faithful coordination that can only redound to the a) Following the example given in the and therefore also their political activity, effectiveness of charitable service.(26) parable of the good Samaritan, Christian lived as "social charity."(23) Numerous organizations for charitable or charity is first ofall the simple response to The Church's charitable organizations, philanthropic purposes have also been es- . immediate needs and specific situations: on the other hand, constitute an "opus tablished and these are committed to feeding the hungry, clothing the naked, proprium," a task agreeable to her, in whi~h achieving adequate humanitarian solutions caring for and healing the sick, visiting she does not cooperate collaterally, but acts to the social and political problems of the those in prison, etc. The Church's charias a subject with direct responsibility, do- day. Significantly, our time has also seen table organizations, beginning with those ing what corresponds to her nature. The the growth and spread of different kinds of Caritas (at diocesan, national and interChurch can never be exempted from prac- of volunteer work, which assume respon- national levels), ought to do everything in ticing charity as an organized activity of sibility for providing a variety of ser- their power to provide the resources and believers, and on the other hand, there will vices. (27) I wish here to offer a special word above all the personnel needed for this never be a situation where the charity of of gratitude and appreciation to all those work. Individuals who care for those in each individual Christian is unnecessary, who take part in these activities in what- need must first be professionally compebecause in addition to justice man needs, ever way. For young people, this wide- tent; they should be properly trained in spread involvement constitutes a school of what to do and how to do it, and commitand will always need, love. life which offers them a formation in soli- ted to continuing care. Yet while profesThe Multiple Structures of Charitable darity and in readiness to offer others not sional competence is a primary, fundamenService in the Social Context of the simply material aid but their very selves. tal requirement, it is not of itselfsufficient. Present Day The anti-culture ofdeath, which finds ex- We are dealing with human beings, and 30. Before attempting to define the spe- pression for example in drug use, is thus human beings always need something cific profile of the Church's activities in countered by an unselfish love which shows more than technically proper care. They the service of man, I now wish to consider itself to be a culture oflife by the very will- need humanity. They need heartfelt conthe overall situation ofthe struggle for jus- ingness to "lose itself" (cf. Lk 17:33ff) for cern. Those who work for the Church's charitable organizations must be distintice and love in the world of today. others. a) Today the means of mass communiIn the Catholic Church, and also in the guished by the fact that they do not merely cation have made our planet smaller, rap- other churches and ecclesial communities, meet the needs of the moment, but they idly narrowing the distance between dif- new forms of charitable activity have dedicate themselves to others with heartferent peoples and cultures. This "togeth- arisen, while other, older ones have taken felt concern, eQabling them to experience erness" at times gives rise to misunder- on new life and energy. In these new forms, the richness of their humanity. Consestandings and tensions, yet our ability to it is often possible to establish a fruitful quently, in addition to their necessary proknow almost instantly about the needs of link between evangelization and works of fessional training, these charity workers others challenges us to share their situa- charity. Here I would clearly reaffirm what need a "formation of the heart": they need tion and their difficulties. Despite the great . my great predecessor John Paul II wrote to be led to that encounter with God in advances made in science and technology, in his encyclical "Sollicitudo Rei Christ which awakens their love and opens each day we see how much suffering there Socialis"(28) when he asserted the readi- their spirits to others. As a result, love of is in the world on account of different ness of the Catholic Church to cooperate neighbor will no longer be for them a comkinds of poverty, both material and spiri- with the charitable agencies of these mandment imposed, so to speak, from tual. Our times call for a new readiness to churches and communities, since we all without, but a consequence deriving from assist our neighbors in need. The Second have the same fundamental motivation and their faith, a faith which becomes active Vatican Council had made this point very look toward the same goal: a true human- through love (cf. Gal 5:6). clearly: "Now that, through better means ism, which acknowledges that man is made b) Christian charitable activity must be of communication, distances between in the image of God and wants to help independent of parties and ideologies. It peoples have been almost eliminated, him to live in a way consonant with that is not a means ofchanging the world ideocharitable activity can and should embrace dignity. His encyclical "Ut Unum Sint" em- logically, and it is not at the service of all people and all needs."(24) phasized that the building ofa better world worldly stratagems, but it is a way of makOn the other hand - and here we see requires Christians to speak with a united ing present here and now the love which one ofthe challenging yet also positive sides voice in working to inculcate "respect for man always needs. The modern age, parof the process of globalization - we now the rights and needs ofeveryone, especially ticularly from the 19th century on, has have at our disposal numerous means for the poor, the lowly and the defense- been dominated by various versions of a offering humanitarian assistance to our less."(29) Here I would like to express my philosophy of progress whose most radibrothers and sisters in need, not least mod- satisfaction that this appeal has found a cal form is Marxism. Part of Marxist stratern systems ofdistributing food and cloth- wide resonance in numerous initiatives egy is the theory of impoverishment: In a ing, and of providing housing and care. throughout the world. situation of unjust power, it is claimed, Concern for our neighbor transcends the anyone who engages in charitable initiaconfines of national communities and has The Distinctiveness of the Church's tives is actually serving that unjust system, increasingly broadened its horizon to the Charitable Activity making it appear at least to some extent whole world. The Second Vatican Coun- 31. The increase in diversified organiza- tolerable. This in turn slows down a pocil rightly observed that "among the signs tions engaged in meeting various human tential revolution and thus blocks the of our times, one particularly worthy of needs is ultimately due to the fact that the struggle for a better world. Seen in this way, note is a growing, inescapable sense ofsoli- command of love of neighbor is inscribed' charity is rejected and attacked as a means darity between all peoples."(25) State agen- by the Creator in man's very nature. It is ofpreserving the status quo. What we have cies and humanitarian associations work also a result of the presence of Christian- here, though, is really an inhuman philosoity in the world, since Christianity con- phy. People of the present are sacrificed to to promote this, the former mainly through subsidies or tax relief, the latter stantly revives and acts out this impera- the "moloch" ofthe future - a future whose by making available considerable resources. tive, so often profoundly obscured in the effective realization is at best doubtful. One The solidarity shown by civil society thus course of time. The reform qf paganism does not make the world more human by significantly surpasses that shown by indi- attempted by the emperor Julian the Apos- refusing to act humanely here and now. viduals. tate is only an initial example of this ef- We contribute to a better world only by b) This situation has led to the birth fect; here we see how the power of Chris- personally doing good now, with full comand the growth of many forms of coop- tianity spread well beyond the frontiers of mitment and wherever we have the opporeration between state and church agencies, the Christian faith. For this reason, it is tunity, independently ofpartisan strategies which have borne fruit. Church agencies, very important that the Church's charitable and programs. The Christian's program -
POPE BENEDICT XVI
DEUS CARITAS EST (GOD IS LOVE) the program of the good Samaritan, the activity. As our preceding reflections have program of}esus - is "a heart which sees." made clear, the true subject of the various This heart sees where love is needed and Catholic organizations that carry out a acts accordingly. Obviously when chari- ministry of charity is the Church herself table activity is carried out by the Church - at all levels, from the parishes, through as a communitarian initiative, the sponta- the particular churches, to the universal neity of individuals must be combined Church. For this reason it was most opwith planning, foresight and cooperation portune that my venerable predecessor with other similar institutions. Paul VI established the Pontifical Council c) Charity, furthermore, cannot be used Cor Unum as the agency of the Holy See as a means of engaging in what is nowa- responsible for orienting and coordinatdays considered proselytism. Love is free; ing the organizations and charitable activiit is not practiced as a way of achieving ties promoted by the Catholic Church. In other ends.(30) But this does not mean that conformity with the episcopal structure of charitable activity must somehow leave the Church, the bishops, as successors of God and Christ aside. For itis always con- .the apostles, are charged with primary recerned with the whole man. Often the sponsibility for carrying out in the particudeepest cause of suffering is the very ab- lar churches the program set forth in the sence of God. Those who practice charity Acts of the Apostles (cf. 2:42-44). Today in the Church's name will never seek to as in the past, the Church as God's family impose the Church's faith upon others. must be a place where help is given and They realize that a pure and generous love received, and at the same time, a place is the best witness to the God in whom we where. people are also prepared to serve believe and by whom we are driven to love. those outside her confines who are in need A Christian knows when it is time to speak of help. In the rite ofepiscopal ordination, of God and when it is better to say noth- prior to the act of consecration itself, the ing and to let love .Jone speak. He knows candidate must respond to several questhat God is love (cf. 1 Jn 4:8) and that tions which express the essential elements God's presence is felt at the very time when of his office and recall the duties of his the only thing we do is to love. He knows future ministry. He promises expressly to - to return to the questions raised earlier be, in the Lord's name, welcoming and - that disdain for love is disdain for God merciful to the poor and to all those in and man alike; it is an attempt to do with- need of consolation and assistance. (31) out God. Consequently, the best defense The Code of Canon Law, in the canons ofGod and man consists precisely in love. on the ministry of the bishop, does not It is the responsibility ofthe Church's chari- expressly mention charity as a specific sectable organizati<.ms to reinforce this aware- tor ofepiscopal activity, but speakS in genness in their members, so that by their ac- eral terms of the bishop's responsibility for tivity - as well as their words, their si- coordinating the different works of the lence, their example - they may be cred- apostolate with due regard for their proper ible witnesses to Christ. character.(32) Recently, however, the "Directory for the Pastoral Ministry of BishThose Responsible for the Church's ops" explored more specifically the duty Charitable Activity of charity as a responsibility incumbent 32. Finally, we must turn our attention upon the whole Church and upon each once again to those who are responsible bishop in his diocese,(33) and it emphafor carrying out the Church's charitable sized that the exercise of charity is an ac-
tion of the Church as such, and that, like the ministry ofword and sacrament, it t60 has been an essential part of her missi9n from the very beginning. (34) : : 33. With regard to the personnel who ~ry out the Church's charitable activity on the practical level, the essential has already b~,en said: They must not be inspired by ideologies aimed at improving the world, ~ut should rather be guided by the faith which works through love (cf. Gal 5:6). Co~,se quently, more than anything, they mus~ be persons moved by Christ's love, persons whose hearts Christ has conquered W.ith his love, awakening within them a love of neighbor. The criterion inspiring their"activity should be St. Paul's statement ini,the Second Letter to the Corinthians: "The love of Christ urges us on" (5:14). The consciousness that, in Christ, God" has given himselffor us, even unto death, rriust inspire us to live no longer for ourselves but for him, and, with him, for ot&ers. Whoever loves Christ loves the Church, and desires the Church to be increas~ngly the image and instrument ofthe love which flows from Christ. The personnel of ~ery Catholic charitable organization want to work with the Church and therefore::with the bishop, so that the love of God can spread throughout the world. By their:'sharing in the Church's practice of love.': they wish to be witnesses ofGod and ofqhrist, and they wish for this very reason freely to do good to all. ' . : 34. Interior openness to the Catholic dimension of the Church cannot fail to dispose charity workers to work in har~ony with other organizations in serving various forms of need, but in a way mat respects what is distinctive about the service which Christ requested ofhis disciples. St. Paul, in his hymn to charity (cf. 1 Cor 13), teaches us that it is always mor:e tlian activity alone: "If I give away all I haye, and if I deliver my body to be burned, but do not have love, I gain nothing" (v~rse 3). . This hymn mus~ be the Magna Carta: of all ecclesial service;,:it sums up all the reflections on love which I ~ave 0(fered throughout this encyclical letter. Practical activity wilt always be insufficient, unless it visibly express~s a love for man, a lo~e nourished by an encounter " with Christ. My deep personal sharit"tg in the needs and sufferings of others becomes a sharing of myverr::selfwith them: if my gift is not to prove a spurce of humiliation" I must give to othersl not only soinething tliat is my own, but myi:very self; I must be p'¢rsonally present in my gift. 35. This proper way of serving others also POPE BENEDICT XVI reaches to touch the head of a child during a general audience at leads to humility. The the Vatican January 25 emulating the love of Christ reaching out to us, about which he wrote one who serves does in "Deus Caritas Est." (CNS photo/Chris Helgren, Reuters) not consider himself "
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superior to the one served, however miserable his situation at the moment may be. Christ took the lowest place in the world - the cross - and by this radical humility he redeemed us and constantly comes to our aid. Those who are in a position to help others will realize that in doing so they themselves receive help; being able to help others is no merit or achievement of their own. This duty is a grace. The more we do for others, the more we understand and can appropriate the words of Christ: "We are useless servants" (Lk 17:10). We recognize that we are not acting on the basis of any superiority or greater personal efficiency, but because the Lord has graciously enabled us to do so. There are times when the burden of need and our own limitations might tempt us to become discouraged. But precisely then we are helped by the knowledge that, in the end, we are only instruments in the Lord's hands; and this knowledge frees us from the presumption of thinking that we alone are personally responsible for building a better world. In all humility we will do what we can, and in all humility we will entrust the rest to the Lord. It is God who governs the world, not we. We offer him our service only to the extent that we can, and for as long as he grants us the strength. To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: "The love of Christ urges us on" (2 Cor 5:14). 36. When we consider the immensity of others' needs, we can, on the one hand, be driven toward an ideology that would aim at doing what God's governance of the world apparently cannot: fully resolving every problem. Or we can be tempted to give in to inertia, since it would seem that in any event nothing can be accomplished. At such times, a living relationship with Christ is decisive if we are to keep on the right path, without falling into an arrogant contempt for man, something not only unconstructive but actually destructive, or surrendering to a resignation which would prevent us from being guided by love in the service of ¡others. Prayer, as a means of drawing ever new strength from Christ, is concretely and urgently needed. People who pray are not wasting their time, even though the situation appears desperate and seems to call for action alone. Piety does not undermine the struggle against the poverty of our neighbors, however extrem:e. In the example of Blessed Teresa of Calcutta we have a clear illustration of the fact that time devoted to God in prayer not only does not detract from effective and loving service to our neighbor but is in fact the inexhaustible source of that service. In her letter for Lent 1996, Blessed Teresa wrote to her lay co-workers: "We need this deep connection with God in our daily life. How can we obtain it? By prayer" 37. It is time to reaffirm the importance of prayer in the face of the activism and the growing sec~larism of many Christians engaged in charitable work. Clearly, the Christian who prays does not claim to be able to change God's plans or correct what he has foreseen. Rather, he seeks an encounter with the father of Jesus Christ, asking God to be present with the conso-
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DEUS CARITAS EST (GOD IS LOVE) lation of the Spirit to him and his work. A personal relationship with God and an abandonment to his will can prevent man from being demeaned and save him from falling prey to the teaching of fanaticism and terrorism. An authentically religious attitude prevents man from presuming to judge God, accusing hini ofallowing poverty and failing to have compassion for his creatures. When people claim to build a case against God in defense of man, on whom can they depend when human activity proves powerless? 38. Certainly Job could complain before God about the presence of incomprehensible and apparently unjustified suffering in the world. In his pain he cried out: "Oh, that I knew where I might find him, that I might come even to his seat! ... I would learn what he would answer me, and understand what he would say to me. Would he contend with me in the greatness of his power? ... Therefore I am terrified at his presence; when I consider, I am in dread of him. God has made my heart faint; the Almighty has terrified me" (23:3, 5-6, 1516). Often we cannot understand why God refrains from intervening. Yet he does not prevent us from crying out, like Jesus on the cross: "My God, my God, why have you forsaken me?" (Mt 27:46). We should continue asking this question in prayerful dialogue before his face: "Lord, holy and true, how long will it be?" (Rv 6: 10). It is St. Augustine who gives us faith's answer to our sufferings: "Si comprehendis, non est Deus"- "ifyou understand him, he is not God."(35) Our protest is not meant to challenge God, or to suggest that error, weakness or indifference can be found in him. For the believer, it is i~possible to imagine that God is powerless or that "perhaps he is asleep" (cf. 1 Kgs 18:27). Instead, our crying out is, as it was for Jesus on the cross, the deepest and most radical way of affirming our faith in his sovereign power. Even in their bewilderment and failure to understand the world around them, Christians continue to believe in the "goodness and loving kindness ofGod" (Ti 3:4). Immersed like everyone else in the dramatic complexity of historical events, they remain unshakably certain that God is our Father and loves us, even when his silence remains incomprehensible. 39. Faith, hope and charity go together. Hope is practiced through the virtue of patience, which continues to do good even in the face of apparent failure, and through the virtue of humility, which accepts God's mystery and trusts him even at times of darkness. Faith tells us that God has given his Son for our sakes and gives us the victorious certainty that it is really true: God is love! It thus transforms our impatience and our doubts into the sure hope that God holds the world in his hands and that, as the dramatic imagery of the end of the Book of Revelation points out, in spite of all darkness he ultimately triumphs in glory. Faith, which sees the love of God revealed in the pierced heart of Jesus on the cross, gives rise to love. Love is the light - and in the end, the only light - that can always illuminate a world grown dim and give us the courage needed to keep living and
working. Love is possible, and we are able to practice it because we are created in the image of God. To experience love and in this way to cause the light of God to 'enter into the world - this is the invitation I would like to extend with the present encyclical. Conclusion 40. Finally, let us consider the saints, who exercised charity in an exemplary way. Our thoughts turn especially to Martin of Tours (397), the soldier who became a monk and a bishop: he is almost like an icon, illustrating the irreplaceable value of the individual testimony to charity. At the gates ofAmiens, Martin gave half of his cloak to a poor man. Jesus himself, that night, appeared to him in a dream wearing that cloak, confirming the permanent validity of the Gospel saying: "I was naked and you clothed me ... as you did it to one of the least of these my brethren, you did it to me" (Mt 25:36, 40).(36) Yet in the history of the Church, how many other testimonies to charity could be quoted! In particular, the entire monastic movement, from its origins with St. Anthony' the Abbot (356), express~s an immense service ofcharity toward neighbor. In his encounter "face to face" with the God who is love, the monk senses the impelling need to transform his whole life into service of neighbor, in addition to service of God. This explains the great emphasis on hospitality, refuge and care of the infirm in the vicinity of the monasteries. It also explains the immense initiatives of human welfare and Christian formation, aimed above all at the very poor, who became the object of care firstly for the monastic and mendicant orders, and later for the various male and female religious institutes all through the history of the Church. The figures of saints such as Francis of Assisi, Ignatius of Loyola, John of God, Camillus of Lellis, Vincent de Paul, Louise de Marillac, Giuseppe B. Cottolengo, John Bosco, Luigi Orione, Teresa of Calcutta, to name but a few - stand out as lasting models ofsocial charity for all people ofgood will. The saints are the true bearers of light within history, for they are men and women of faith, hope and love. 41. Outstanding among the saints is Mary, mother of the Lord and mirror of all holiness. In the Gospel of Luke we find her engaged in a service of charity to her cousin Elizabeth, with whom she remained for "about three months" (1:56) so as to assist her in the final phase of her pregnancy. "Magnificat anima mea Dominum," she' says on the occasion of that visit, "My soul magnifies the Lord" (Lk 1:46). In these words she expresses her whole program of life: not setting herself at the center, but leaving space for God, who is encountered both in prayer and in service of neighbor - only then does goodness enter the world. Mary's greatness consists in the fact that she wants to magnify God, not herself. She is lowly: Her only desire is to be the handmaid of the Lord (cf. Lk 1:38, 48). She knows that she will only contribute
to the salvation of the world if, rather than carrying out her own projects, she places herself completely at the disposal of God's initiatives. Mary is a woman of hope: only because she believes in God's promises and awaits the salvation of Israel, can the angel visit her and call her to the decisive service of these promises. Mary is a woman of faith: "Blessed are you who believed," Elizabeth says to her (cf. Lk 1:45). The Magnificat - a portrait, so to speak, of her soul - is entirely woven from threads of holy Scripture, threads drawn from the word of God. Here we see how completely at home Mary is with the word of God, with ease she moves in and out of it. She speaks and thinks with the word of God; the word of God becomes her word, and her word issues from the word of God. Here we see how her thoughts are attuned to the thoughts of God, how her will is one with the will of God. Since Mary is completely imbued with the word of God, she is able to become the mother of the Word Incarnate. Finally, Mary is a woman who loves. How could it be otherwise? As a believer who in faith thinks with God's thoughts and wills with God's will, she cannot fail to be a woman who loves. We sense this in her quiet gestures, as recounted by the infancy narratives in the Gospel. We see it in the delicacy with which she recognizes the need of the spouses at Cana and makes it known to Jesus. We see it in the humility with which she recedes into the background during Jesus' public life, knowing that the Son must establish a new family and that the mother's hour will come only with the cross, which will be Jesus' true hour (cf. Jn 2:4; 13:1). When the disciples flee, Mary will remain beneath the cross (cf. Jn 19:25-27); later, at the hour of Pentecost, it will be they who gather around her as they wait for the Holy Spirit (cf. Acts 1:14). 42. The lives of the saints are not limited to their earthly biographies but also include their being and working in God after death. In the saints one thing becomes clear: those who draw near to God do not withdraw from men, but rather become truly close to them. In no one do we see this more clearly than in Mary. The words addressed by the crucified Lord to his disciple - to John and through him to all disciples of Jesus: "Behold, your mother!" On 19:27) are fulfilled anew in every generation. Mary has truly become the mother of all believers. Men and women of every time and place have recourse to her motherly kindness and her virginal purity and grace, in all their needs and aspirations, their joys and sorrows, their moments ofloneliness and their common endeavors. They constantly experience the gift of her goodness and the unfailing love which she pours out from the depths of her heart. The testimonials of gratitude, offered to her from every continent and culture, are a recognition of that pure love which is not 'self-seeking but simply benevolent. At the same time, the devotion of the faithful shows an infallible intuition of how such love is possible: it
becomes so as a result of the most intimate union with God, through which the soul is totally pervaded by him - a condition which enables those who have drunk from the fountain of God's love to become in their turn a fountain from which "flow rivers of living water" On 7:38). Mary, virgin and mother, shows us what love is and whence it draws its origin and its constantly renewed power. To her we entrust the Church and her mission in the service of love:
Holy Mary, mother ofGod, you have given the world its true light, Jesus, your son - the son ofGod. YrJU abandoned yourselfcompletely to God's call and thus became a wellspring ofthe goodness which flows forth from him. Show us Jesus. Lead us to him. Teach us to know and love him, so that we too can become capable oftrue love and be fountains ofliving water in the midst ofa thirsting world. Given in Rome, at St. Peter's on 25 December, the Solemnity of the Nativity of the Lord, in the year 2005, the first of my Pontificate. BENEDICTUS PP. XVI Endnotes I. Cf. Jenseits von Gut und Bose, IV, 168. 2.X,69. 3. Cf. R. Descartes, "O"'vrts•• ed. V. Cousin, vol. 12, Paris 1824, pp. 95ff. 4. II, 5: SCh 381,196. 5. Ibid., 198. 6. C£ "Metaphysics," XII, 7. 7. C£ Ps.-Dionysius the Areopagite, who in his treatise "The Divine Names," IV, 12-14: PG 3.709-713 calls God both "TOS' and "agap,.• 8. Plato, "Symposium," XIV-XV, 189c-l92d. 9. Sallust, "Duoniuration' Cati/ina,. "XX, 4. 10. C£ St. Augustine, "Confessions,"m. 6. II: CCl27. 32. II. "D, Trinitau. "VIII, 8, 12: CCl 50, 287. 12. C£ I ':Apologia, "67: PG 6. 429. 13. C£ ':Apologmcum. "39. 7: Pl 1, 468. 14. Ep. ad Rom., Inscr: PG 5, 801. 15. C£ St. Ambrose, "D, officiis ministrorum. "II. 28, 140: Pl 16. 141. 16. C£ Ep. 83: J. Bid... "L'EmpmurJulim. O"'""'S com pkw, • Paris 1960, v.l, 2a. p. 145. 17. C£ Congregation for Bishops. "Direcrory for the Pasto ral Ministry of Bishops," (Feb. 22. 2004). 194, Vatican City 2004. p. 213. 18. "D, Civitau D,i, "N, 4: C~l 47. 102. 19. Cf. "Gaudium ,t Sp", • 36. 20. Cf. "Directory for the Pastoral Ministry of Bishops," p. 217. 21. John Paul II, post-synodal apostolic exhortation "Christifitkks Laici" (Dec. 30.1988),42: AAS 81 (1989), 47222. Cf. Congregation for the Doctrine of the Faith, Doctri nal Note on Some Questions Regarding the Participation of Catholics in Political Life (Nov. 24, 2002), I: L'O","vato", Romano. English edition, Jan. 22. 2003, p. 5. 23. Catechism of the Catholic Church, 1939. 24. "Aposto/icam Aetuositaum•• 8. 25. Ibid.. 14. 26. C£ "Directory for the Pastoral Ministry of Bishops," pp. 214-216. 27. Cf. "Christifitkks Laici. "470-47228. Cf. No. 32: AAS 80 (1988). 556. 29. No. 43: AAS 87 (1995), 946. 30. Cf. "Directory for the Pastoral Ministry of Bishops," p. 216. 31. Cf. Pontificale Romanum, "D..rdinationupiscopi. "43. 32. C£ Canon 394; Code ofCanons ofme Eastern Churches, Canon 203. 33. C£ Nos. 193-198: pp. 212-219. 34. Ibid., 194: pp. 213-214. 35. Sermo 52, 16: Pl 38, 360. 36. Cf. Sulpicius Severns, "Vita Snncti Martini, "3.1-3: SCh 133. 256-258. Copyright 2006 Libreria Editrice Vaticana
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lies active there - actually register," he said. Others who had not registered have explained that other parishes are more convenient in the neighborhoods in which they reside. It has been a difficult time for parishioners at Our Lady of Health, "especially those who have been members and active in the life of that parish over the years - some of them for over 50 years," Father Driscoll noted. "While they are saddened by it, of course, I think they understand
that it had to happen, realistically that it had to occur," he said. Because the same clergy has recently served both Portuguese parish communities and the Masses at Espirito Santo are at the same time as in the closed Church, will help make the transition easier he said. "And coming to their new faith community they will be able to participate in areas of the faith community organizations like they did previously in their former parish," Father Driscoll explained.
Mass }(([DIT' COIffise~rrated Life is Satuurda.y aft Cathedran FALL RIVER - Bishop George W. Coleman will be the principal celebrant at a World Day for Consecrated Life Mass tomorrow at 4 p.m. at St. Mary's Cathedral. The Mass recognizes and honors religious men and women who play an important role in service
to the Church across the diocese and the world. World Day for Consecrated Life was initiated by Pope John Paul II five years ago. All religious men and women are encouraged to attend, and all diocesan faithful are invited as well.
In honor of Sister Lucia dos Santos, seer of Fatima, who died February 13,2005, age 97. Lucia pray for us.
St. Anne's Prayer "Good St. Anne, Mother of Mary, and Grandmother of Jesus, Intercede for me and my petitions. Amen."
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This week's events are the conclusion of one application of the process known as "To Build a Stronger Church," which examines parish life throughout the Fall River diocese. It involves planning groups within parishes that make recommendations for strengthening parish life in all regions of the diocese.· As part of that, Father Ferry was asked by Bishop George W. Coleman to be administrator of Our Lady of Health Parish in the summer of 2004. In the early 1920s, Portuguese living in area off Rodman, Chicago, Jefferson and Warren streets, won approval for a house of worship of their own from Bishop Daniel F. Feehan. A church was built and Father Manuel Travassos, pastor at Espirito Santo, celebrated
raised to the status of a parish on June 20, 1924, when Father Francisco Correia Bettencourt was named the first pastor.
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Friday, February 3, 2006
In 2005's cinema, art often triumphed over box office By HARRY FORBES AND DAVID DICERTO
acted and sure to bring a lump to the throat. (A-III, PG-13) - "The Greatest Game Ever Played," an abNEW YORK - In spite of disappointing boxoffice revenues, from an artistic standpoint 2005 sorbing and inspiring true-life story of a young amawas a rewarding year at the movies. And while the teur working-class golfer, Francis Ouimet, who holiday season ushered in the usual flurry of qual- played against British golf champion Harry Vardon ity fare, in compiling our list of top 10 films, we've in the 1913 U.S. Open. The themes of class contried not to discount those pictures that were out flict, overcoming the odds, loyalty and good sportsof the gate early. manship are vividly drawn. (A-I, PG) - "Millions," a disarming fable about a sevenWhat we've come up with is a mixture of titles that were generally praised, such as "The year-old enthralled by the lives of the saints who Chronicles of Narnia: The Lion, the Witch and the finds a stash of stolen money and, believing it is Wardrobe" (a no-brainer for our list) and "Crash" from God, tries to do good with it by giving it to (a searing study of racial prejudice, lauded by the the poor. There are delightful vignettes in which secular and religious press despite its hard-hitting the young hero talks with various saints, and the adult nature), along with films such as "An Unfin- modest film touches on themes of the corrupting ished Life" and "The Greatest Game Ever Played" influence of money and humanity's basic decency. that we found particularly worthy, but were dis- (A-II, PG) . - "The Ninth Day," a quietly arresting drama missed by the mainstream. In addition, we've included smaller gems such about an interned Catholic priest who is given nine as "Dear Frankie," "The Ninth Day" and "Mil- days to convince the staunchly anti-Nazi bishop to lions," which failed to receive wide distribution, sign a letter supporting Hitler. Based on the prison but nonetheless left a diaries of Father Jean ...1 Bernard, the film is strong impression. "Cinderella Man" an emotionally forceful and morally comEMMA THOMPSON stars with a horse in a scene from was an example of a film that garnered plex meditation on the movie "Nanny McPhee." For a brief review of this film, generally good refaith, redemption and see CNS Movie Capsules below. (CNS photo/Universal) views, but curiously the cost of true distanked at the box ofcipleship. (A-III, not casting classification is A-III fice, prompting Unirated) adults. The Motion Picture Associa- versal to attempt a - "North Countion of America rating is PG-13 rerelease in the fall. try," a compell ing parents strongly cautioned. Some "The Upside of â&#x20AC;˘ drama set in northern material may be inappropriate for Anger" and "North Minnesota about a children under 13. struggling single Country" were other "Nanny McPhee" (Universal) admirable releases, mother who takes a Enjoyable tale of magical overlooked by most job at a local mine, nanny (Emma Thompson) who critics in their yearencountering hostilIC~' ~'(()vii(e comes to the aid of (seven) out- end tallies. ity and abuse from of-control children and their bethe predominantly Here then - in alfCall[)~UIII(e~ fuddled widower father (Colin phabetical order TILDA SWINTON and Skandar Keynes star in a male ranks, eventuNEW YORK (CNS) - The fol- Firth), a mortician, and the servant are our picks, fol- scene from the movie "The Chronicles of Narnia: ally filing a landmark lowing are capsule reviews of mov- (Kelly MacDonald) who loves lowed in parentheses The' Lion, the Witch and the Wardrobe." The movie sexual harassment ies recently reviewed by the Office him from afar. Director Kirk by their USCCB Of- was selected by CNS as one of the top 10 films of lawsuit against the for Film & Broadcasting ofthe U.S. Jones, working from a screenplay fice for Film & 2005. (CNS photo from Disney) mining company. . Conference of Catholic Bishops. by Thompson based on the "Nurse Broadcasting classiTouching on issues of ''Big Momma's House 2" Matilda" books, has derivative fication and Motion Picture Association of America gender discrimination, justice, family, community (20th Century Fox) overtones of "Mary Poppins" and rating: and human dignity, the film's highlight is a tender Stale sequel to the 2000 comedy other children's fare, but the sweet - "The Chronicles of Narnia: The Lion, the scene with a strong pro-life .undertone. (L, R) in which FBI agent Malcolm Thrner story is touching, well acted by a Witch and the Wardrobe," a captivating live~ac- "An Unfinished Life," the absorbing story (Martin Lawrence), while posing as solid British cast, including An- tion fantasy adventure based on C.S. Lewis' be- of an embittered Wyoming rancher who takes care a plus-size nanny to investigate a gela Lansbury, Derek Jacobi and loved children's classic set in World War II-era of a ranch hand badly mauled by a bear and gives software designer tagged with com- Imelda Staunton, and the almost England about four siblings' adventures in the en- .. shelter to his son's widow and the ll-year-old promising national security, winds fairy-tale ambience successfully chanted realm of Narnia. Seeded with Christian granddaughter he never knew he had, when the up bringing the suspected man's sustained, with solid moral mes- symbolism and subtext, the beautifully told and woman flees her abusive boyfriend. The film vivfamily closer together. Directed by sages about the primacy of fam- faithful adaptation explores themes of good and idly conveys an admirable message about forgiveJohn Whitesell, this only fitfully ily and the inherent goodness of evil. (A-II, PG) ness and letting go of the past. (A¡III, PG-13) funny and unnecessarily crude sec- people. Some innuendo, mild bad - "Cinderella Man," the moving true-life story - "The Upside ofAnger," a profoundly moving ond helping rehashes much of the language, rude humor, innocuous of Depression-era boxer Jimmy Braddock who comedy-drama set in a Detroit suburb about an emoriginal's forced slapstick humor, shots of cadavers and macabre after several years out of the ring - took up fight- bittered wife deserted by her husband who finds healwith the perfunctory plot an after- childish pranks perhaps preclude ing again to support his loving wife and their three ing with a burned-out DJ who becomes a surrogate thought to Lawrence' sassy shtick. viewing by the very youngest chil- young children, making a miracle comeback. The father to her four daughters. A sharply observant spin Comic violence, some gun waving dren. The USCCB Office for Film human story of Jimmy's devotion to his family is on the nature of anger, which intercuts the story with and an implied shooting, some & Broadcasting classification is paramount. (A-III, PG-13) clips of hatred's ramifications on a global scale, and crude and sexual humor and innu- A-II - adults and adolescents. The - "Crash," a powerful drama with a strong imparts a strong moral about the destructive nature endo, a brief drug reference, age- Motion Picture Association of moral center about a disparate, racially mixed group .of misplaced animosity. (L, R) inappropriate suggestive dance America rating is PG - parental of Los Angeles residents whose lives intersect in Among many other excellent films of merit, we moves involving young children, guidance suggested. Some mate- unlikely and redemptive ways. A transcendently give honorable mention to: "Cache" (A-III, R), "The scattered crass expressions. The rial may not be suitable for chil- moving essay on the benevolence that may lie be- Constant Gardener" (A-III, R), "Daltry Calhoun" (AUSCCB Office for Film & Broad- dren. neath racial intolerance, and the interconnectedness III, PG-13), "Good Night, and Good Luck." (A-II, of human beings, showing how good and bad can PG), "The History of Violence" (L, R), "Innocent coexist in all of us, and how the former generally Voices" ("Voces lnocentes") (A-III, R), "Keane" (L, prevails. (L, R) R), "Look at Me" (A-III, PG-13), "Mrs. Palfrey at Can't remember how a recent film was classified by - "Dear Frankie," a heartwarming film set in the Claremont" (A-III, not rated), "Nine Lives" (L, the U.S. Conference of Catholic Bishops? Want to Scotland about a loving single mother who pre- R), "Paradise Now" (A-III, PG-13), "The Prize Wintends to her nine-year-old deaf son, Frankie, that ner of Defiance, Ohio" (A-II, PG-13), "Proof' (Aknow whether to let the kids go see it? You can look father- whom the boy has never seen - is III, PG-13), "Rory O'Shea Was Here" (A-III, R), his film reviews up on the Catholic News Service simply away at sea, and forges letters purporting "Saint Ralph" (A-III, PG-13), "Turtles Can Fly" (L, Website. to be from the absent father, then pays a stranger not rated), "Up and Down" (A-III, R), "Walk the Visit www.catholicnews.com and click on "Movies," to pose as the father for a day. A beautifully writ- Line" (A-fi, PG-13) and "The White Countess" (Aunder the "News Item" menu. ten story that is immensely appealing, sensitively III, PG-13). CATHOLIC NEWS SERVICE
Movies Online
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Friday, February 3t 2006 II
EUCHARISTIC ADORATION
Bible readings and discussion and music follow. For more information call 508-679-6732.
ATTLEBORO - Perpetual Eucharistic Adoration is held at St. Joseph's Church, 208 South Main Street. Adorers are needed to cover open hours. For more information call Janet Silva at 508229-1115.
HEALING MASSES
ATTLEBORO - A healing service in Spanish will be held Sunday at 2:30 p.m. at the National Shrine of Our Lady of La Salette. For more information call 508-222-5410.
FALL RIVER - A holy hour is held every Tuesday from 7-8 p.m. at Holy Name Church, 709 Hanover Street. It includes recitation of the rosary and Benediction of the Blessed Sacrament. A prayer meeting consisting of
MISCELLANEOUS
ATTLEBORO - La Salette Father Richard Landry will
present "Coming Home to the Earth: An Eco-Mission of Reconciliation," Saturday and Sunday at noon and 4:30 p.m. at the National Shrine of Our Lady of La Salette. It will also be held on the weekends of February 11-12 and February 18-19. For more information call 508-222-5410.
Sorrowful Heart Rosary Crafters are making and senqing handmade cord rosaries to Missions throughout the world and are available for demonst'rations. Individuals or groups interested in learning how to mal<e rosaries should call Carol Spoor at 508644-2645.
NEW BEDFORD - Father Roger J. Landry, administrator of St. Anthony of Padua Parish, and executive editor of The Anchor, will lead a presentation and discussion on Pope Benedict XVI's first encyclical, "Deus Caritas Est," February 6 from 6:30-8:00 p.m. at St. Anthony of Padua Church, 1359 Acushnet Avenue. All are welcome.
MASHPEE - The Third Order of Carmelites will, meet February 19 for an evening of prayer and study following the 5:30 p.m. ,Mass. For more infor;mation call Dottie Cawley at 508r477-2798.
FREETOWN - Mother of the
SEEKONK - The local food pantry, Doorways, lric., is seeking volunteers to stock shelves during the week or assist clients on Saturday mornings. For mote information call Katie Malo at 508-761-5491 . I RETREATS II
Marian Medals video cable TV schedule FALL RIVER - A video of the 2005 Marian Medals Ceremony that took place in December at St. Mary's Cathedral in Fall River is airing on several cable television public access channels in the Fall River diocese. The schedule is as follows:' - Acushnet and Fairhaven, cable channel 95, Feb. 4, 5, 11 and 12 at 11 a.m. - Dartmouth, Fall River and New Bedford, cable channel 9, Feb. 3 and 10 at 6 p.m. and Feb. 4,5, 11 and 12 at 7 p.m. - Easton, cable channel 9,
Hospital
Feb. 6, 13 and 20 at 8:30 p.m. - Fall River, cable channel 95, Feb. 3 at 2 p.m. and Feb. 4 at 4:30p.m. - Falmouth, cable channel 13, visit the FCTV Website at www.fctv.org for scheduling dates & times. - Lower Cape TV (serving Orleans, Brewster, Eastham, Truro, Wellfleet, and Provincetown), cable channel 17, Feb. 6, 13, and 20 at 11:30 a.m. and Feb. 9 at 10 p.m. - Mashpee, cable channel 17, Feb. 6 and 13 at 5 p.m. and
Feb. 2,9 and 16 at 6 p.m. - New Bedford, cable channe195, Feb. 8, 15 and 22 at 1 p.m. - Raynham, cable chaimel9, Feb. 6, 13 and 20 at 8:30 p.m. - Seekonk, cable channel 9, Feb. 3 - 6 at 9:30 a.m. and 3:30 p.m. and Feb. 7 at 7 and 9 p.m. - Taunton, cable channel 15, Feb. 7 at 8 p.m., Feb. 2 at 5 p.m., and Feb. 2 and 9 at 9:30 p.m. The 2005 Marian Medals Ceremony video is available for purchase. Contact the Diocesan Office of Communications at 508675-0211 for information.
It set the framework for the hospital's oncology prop serving more than 2,000 anmially. In 1985 the Harold K. Hudner Oncology Center was dedicated in honor of the 39-year member of the hospital's board of directors. In 2001, through the generosity of the Oliver S. and Jennie R. Donaldson Charitable Trust, the Wilson W. Curtis Medical Oncology Wing opened in the Hudner OncologyCenter. During its 100 years, Saint Anne's has offered a number of the region's technical firsts. It was the first to offer advanced radiation therapY' for select cancers; PET imaging for the diagnosis and assessment of certain cancers, cardiac conditions and neurological conditions; laparoscopic surgery for gall bladder removal; and insertion of the world's smallest
Anniversary
FALL RIVER - The Fall River Area Men's First Friday Club will meet tonight at Good Shepherd Parish. Mass at St. Patrick's Church is at 6 p.m., celebrated by Father Freddie Babiczuk. A meal will follow, with guest speaker Lt. Daniel Racine of the Fall River Police Dept. All men are invited. For information call 508-672-8174. SUPPORT GROUPS
BUZZARDS BAY - The Spirituality Support Group for family and friends of those with emotional troubles, depression or mental illness will meet Sunday at 3 p.m. at St. Margaret's Church. For more information call Timothy Duff at 508-7591903. NORTH DARTMOUTH The Diocesan Divorced-Separated Support Group will meet February 13 from 7-9 p.m. at the Family Life Center, 500 Slocum Road. For more information call Bob Menard at 508673-2997. Refreshments will be served. NORTH DARTMOUTH - Are you still hurting from an abortion experience? Project Rachel is a ministry of healing and reconciliation for post-abortion women and men. For more information call 508-997-3300. All calls are confidential.
PRACTICE THE DEVOTION OF THE FIRST SATURDAYS, II AS REQUESTED BY OUR LADY OF FATIMA
Continued from page three
After more than a century, the notfor-profit community hospital, the only Catholic acute-care provider in the area, maintains a firm commitment to the uninsured and underinsured. In 1946, Mother Pierre Marie, superior of the Dominican Sisters began a tenure that was to last until her death in 1970. During her time she served in her Order's highest positions, opened a mission in Texas, founded homes for the aged in Taunton and North Attleboro, opened a novitiate in Dighton, and a house of studies for the Sisters in Washington, D.C. The chapel at the hospital was named after her. By 1970 the hospital had it first lay president. That same year it affiliated with Brown University to implement a weekly cancer clinic.
EAST FREETOWN - A contemplative Lenten "retreat entitled, ''The Theme of the Desert as Part of the Christian Journey," will be given by FatHer Robert J. Powell, OSB, February 25 at Cathedral Camp, 167 Middleboro Road. For more informatjon call 508-695-6161. I MASHPEE - ''Time Out: A Couples Retreat," I,will be held February 12 from 10 a.m. to 5 p.m. at The Brain Center, 33 Sea Nest Drive. For more information call Peggy Patenaude at 508548-9149. I
SOCIAL EVENTS
II
pacemaker. There has been a decade ofbuilding expansions. In 1999 a $16 million master facility initiative was launched resulting in a 28,000square foot building that included the region's only dedicated breast care center. That same year a $5 million capital campaign, co-<:haired by Dominican Sisters Joanna Fernandes, former president of the Board of Trustees - after whom a Center for Children and Families was named - was initiated. And in 2000 the hospital received nearly $5 million in charitable gifts. An expanded $1.4 million Day Surgery Center was begun, and in 2005, the same year the Dominican Sisters marked the centennial oftheir arrival, hospital fund-raising totaled more than $232,000.
On December 10, 1925, Our Lady appeared to Sister Lucia (seer of Fatima) and spoke these words: "Announce in my name that I promise to assist at the hour ofdeath with the graces necessary for the$alvation oftheir souls, all those who on the first Saturday of five consecutive months shall: 1. Go to confession; 2. Receive Holy Communion; 3. Recite the Rosary (5 decades); and 4. Keep me company for 15 minutes while meditating on the 15 mysteries ofthe Rosary, with the intention of making reparation to me." In a spirit of reparation, the above conditions are each to be preceded by the words: "In reparation for the offenses committed Ilagainst the Immaculate Heart of Mary." Confessions may be made during 8 days before or after the first Saturday, and Holy Communion may be received at either the morning or evening Mass on the first Saturday.
Our Lady's Mont~ly Message From Medjugorje January 25, 2006 Medjugorje, Bosnia-Herzegovina
Continued from page one ,I
named pastor of St. Anne's in Raynham. Father Gerry was appointed pastor of Holy Trinity Parish in West Harwich in 1991, and retired from there in June 2000. "I remember - and will never forget - how great the people in the Fall River diocese were in all the parishes I served," he said. "I can't be grateful enough for all the encouragement they gave me by their good lives and example." He had also served as the dean
of the Taunton and Cape deaner- priest said. " He goes to the golf ies, and was the "unofficial" course with me, but stays seated founder of the Spanish Apostolate , in the cart." He also reported that Deacons in the Taunton Area. ' Father Gerry said he "helps John Sullivan and Dana out" at St. Timothy's Parish in McCarthy, who had assisted him Lady Lake on weekends, making when he was at Holy Trinity Parhimself available to hear confes- ish in West Harwi,ch, "are also sions and celebrate Mass Sundays living down here now, and ministering at nearby parishes. or sometimes during the week. "Because Father Bill is unable You've got to retire - againto stand for any period of time he and come and join us," he sugis limited to concelebrating Mass gested. "Say hello to everyone up with me at home," the younger there for us."
"Dear chilfuen! Also today I call you to be carriers of the Gospel in your families. Do not forget, little children, to real Sacred Scripture. Put it in a visible place and witness wid your life that,you believe and live the Word of God. I aE close to you with my love and intercede before my Son f('l each of you. "Thank you for having responded to my call." II
II II
Spiriq.al Life Center of Marian Community 154 Summer Street Medway, MA 02053路 Tel. 508-533-5377 I
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Friday, February 3, 2006
Chronicles All the pilgrims from the Fall River diocese are wearing a blue lanyard which reads "Fall River Diocese 2006 Pro-Life March," and will help us stay together in the large crowds. As I looked around the bus, I thought of the other students and adults from across the diocese who are also boarding buses or already headed for the capitol. Adults in the main diocesan' group will be staying at the Hyatt Re,gency near the Capitol. The young men from our bus will be sleeping on the floor of a gym at St. John Catholic Churoh in McLean, Va. The girls and their chaperones are staying at the Georgetown Visitation School for Girls. "7: 15 a.m., departure. As we pulled out of the' parking lot, Father Michael Fitzpatrick, the school's chaplain, prayed: "Lord, send your angels to bless and guide us as we move forward to this March for Life. May we be witnesses to the sanctity of life. May our solemn truths be felt and seen by others that the world may be transformed." Servant said it was the second time he has attended the march and he's looking forward to it. It's a journey he thinks that all teachers should make at some point. "We are on a crusade to make a difference in the world," he said.' ','I think our students will be inspired." I am introduced to the bus riders as Mike Gordon from The Anchor. They are told that I also write for The Boston Globe and The Boston Herald and that I gave up covering the Steelers game so I could
' __ 1
Continued from page one
be here. I think the students believed him. 8: 15 a.m. First bus stop near the R.I.lConn., border. Students staggered out to stretch their legs while others slept. Some were still in their pajamas. Our bus driver, Vida, has a Divine Mercy prayer card on her visor. That brought a smile to my face knowing that Jesus was indeed watching over us. I later had lunch with Vida. I discovered she is a Catholic and encouraged her to join us for the Mass that evening. 9:20 a.m. Another stop. We parked next to the group from Bishop Connolly High School, Fall River. They are led by chaplain Father Michael Ciryak, OFM. He and his charges were happy to see some familiar faces. The bus ride was traffic free and we made good time. 10:37 a.m. We entered New Jersey and passed through the Meadowlands. Students were listening to music and reading. We watched the movie "The Incredibles." As we traveled I spoke with Carla Tirrell, director of campus ministry at Bishop Feehan. She has served at the school for nearly 10 years and felt the trip would be a great experience for many students. "For them to see so many people standing for life will have an impact. They will be changed by the Holy Spirit because they are open to God's message," she declared. Next to her on the bus, was English teacher Linda Tyler. She waS reading a book entitled "Gianna," about a girl who survived an abortion procedure. Tyler attended one of the first
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Pro-Life marches as a college student and thought it was great that students wanted to go there and be a witness. For them, "Jesus is at the center of their lives and he is their best friend and that is a treat to see," said the mother of four. "The Pro-Life cause is close to my heart," said Tyler. She was hoping to meet up with her 19"yearold daughter who is traveling to the march with a group from Providence College. She eventually did. Tyler added that we must give children a strong sense of their faith. "It can't be a baby when you plan it and a fetus when you don't want it. These teens need to know about partial-birth abortion because some day they will vote on it." 2:30 p.m. We neared the basilica. I spoke more with Father Fitzpatrick. "This is a wonderful opportunity for young people because they can take their beliefs into a public forum," he said. They will encounter thousands of young people their own age and have a "sense of belonging" in the universal Church. "I hope they take home a sense of solidarity and bring the Pro-Life message to their peers." 3 p.m. Arrived at the National Shrine. I took group photos. The basilica loomed behind them in the sun and despite having seen it in prior years I was amazed at its scope and size. We would attend the 8 p.m. Mass held on the eve of the March and had five hours to eat dinner and see the church. 4:30 p.m. Following dinner in the Shrine cafeteria, I spoke with Bishop Feehan theology teacher Michael Liliedahl, a native of Alaska. This is the first year he's attended the March, but it's something he's looked forward to for quite some time.' "We talk a lot about the sanctity of human life in my class. Here on the pilgrimage our students are able to see the universality of the Church and that they are not alone in their beliefs. There is hope for the future." Another teacher, Helen Flavin of Bishop Connolly told me, "It's
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• COMMUNITY ORGANIZING • COUNSELING • HOUSING COUNSELING • IMMIGRATION, LEGAL EDUCATION AND ADVOCACY PROJECT • INFORMATIONIREFERRAL • INFANT FOSTER CARE • PARENT/SCHOOL CRISIS INTERVENTION • REFUGEE RESETTLEMENT • HOUSING FOR WOMEN: ST. MATHIEU'S DONOVAN HOUSE ST. CLARE'S/ST. FRANCES' • BASIC NEEDS SAMARITAN HOUSE SPECIAL APOSTOLATES: APOSTOLATE FOR PERSONS WITH DISABILITIES APOSTOLATE FOR SPANISH SPEAKING
important to nurture a culture of life in our young people. I'm glad they have the courage to stand up for what they believe and be here as a witness for the Lord." After some browsing in the gift shop, Bishop Feehan senior Daniel Blanchette introduced himself and I found out this was the third time he's participated in the march. The cause is something he strongly believes in. ''The best part for me is the walk and seeing people from all over the country," said Blanchette. "In the midst of all these people is the belief in life. That brings us all together and that's a great feeling." 5: 10 p.m. Walking around the church I saw many shirts with ProLife messages. Two that stood out read, "You will not silence my message, you will not mock my God, you will stop killing my generation," and ~'Over one third of our generation has been wiped out. Pray to end abortion." I later saw one that read simply "From a womb, to a tomb." 5:25 p.m. As I was admiring the outside of the building, I came across a bird alone in a hedge. I was only a few feet from him before I noticed him, but I managed to snap a nice close-up. On the walk back, I noticed how many flashbulbs were going off near the drop off point. I was hoping to find some of our other pilgrims and no sooner did I have that thought, when I was hailed by Father Jeffrey Cabral, chaplain of Coyle and Cassidy High School, Taunton. His group had just arrived and he informed me the students were "very enthusiastic about being in Washington." 6:40 p.m. Inside again. Members of the Feehan group were gathered in the now-crowded church praying the rosary. I joined them. Nearby was Sally Menard, mother ofBishop Connolly student Stephen Menard. She described being in Washington with her family as an "awesome experience." "This trip is important because we're putting our faith into action. Being a Catholic is more than just going to Mass every Sunday," she added. • 7 p.m. An hour before Mass I took a break from photographing our pilgrims and was going to step outside for some air. As I neared the door I heard people calling my name and found people I had traveled with before from the Cape were entering the main entrance. It was a nice moment. With them was Pro-Life Apostolate Director Marian Desrosiers. She said "I'm glad to be down here with all the young people. It's an awesome sight." Before Mass, Father Ciryak expressed what he thought the young people would take back home from Washington. "I hope they take back a voice in speaking about life issues, courage to speak up about life issues with family and friends and a sense that they were witnesses to the sanctity of life." He was proud his students had
come to "put their faith into action." This was the first time that Father Ciryak had been down to the march as a priest and he said it was a thrill for him to concelebrate Mass with Bishop Coleman and so many others. "It's an awesome experience. It gives you a greater sense of the universal Church," he concluded. 7:40 p.m. In the,crypt church, diocesan priests joined others in preparation for the Mass. They donned albs and matching vestments. Judging by the smiles, some old friends were reunited. Father Paul T. Lamb, pastor of St.Rita Parish, Marion, was among our chaplains. He is a native of Washington, D.C., but had not been back to the city in quite some time. He described the Mass as a sight "beautiful to behold." Diocesan students and pilgrims were scattered everywhere throughout the building. A group was seated against the wall in the back of the church, while others found space in one of the numerous side chapels. I have never seen the Basilica so crowded and could not rejoin the Feehan group once Mass began. The celebration itself is an amazing experience. More than 6,000 people attended and it was nearly impossible to move through the aisles of the church. Cardinal William Keeler, archbishop of Baltimore, was principal celebrant and homilist. He was joined by six principal concelebrants. They were: Cardinals Edward M. Egan of New York, Adam J. Maida of Detroit, Theodore E. McCarrick of Washington, Justin Rigali of Phi lade1phia, Bishop William S. Skylstad of Spokane, Wash., and Archbishop Gabriel Montalvo, the then papal nuncio. More than 50 bishops and 300 priests joined them on the altar. 8:05 p.m. Music begins as Mass starts. Cardinal McCarrick recalled the words of Pope Benedict XVI at his inauguration, when he said, "The Church is alive and the Church is young." He added, "We are .here on a great quest to defend human life from birth to the moment God welcomes us home." In his homily, Cardinal Keeler said, "Life is a gift from God. We wish to put behind us the saddening curse of legalized abortion." He expressed thanks to many for their efforts in the Pro-Life movement and for the young people, "who are here in such great numbers. You give us great hope that the darkest of clouds might at last be lifted." Cardinal Keeler stated that the lives of no fewer than 46 million have been denied participation in God's community since Roe v. Wade became law. Each year that number is increased by another 1.3 million. ''We pray for the triumph oflife," declared the cardinal. "We pray for the conversion of those hearts that have been hardened. We are chalContinued on page J5
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MEMBERS OF the St. Maria Goretti Youth Group from St. Joseph-St. Therese's Parish in New Bedford work diligently on crafts they will sell to help raise funds for the group. EiGHTH-GRADE STUDENT council members Morgan Lindberg, Maggie:Lapanus, Taylor Whaley and Kelly Loewen pack Care packages for troops in Iraq and Afghanistan. They and other students from St. John the Evangelist School in Attleboro collect~d items like soap, gum, popcorn, lip balm and sunscreen and sent them overseas. Names and addresses of loved "ones in the military were submitted by parishioners and family members.
SENIOR NIY~TI Vakil of Bishop Feehan High School, was recently named the winner of this year's Elks Regional Speech Competition for her reflection on the :topic, 'What My Family Means to Me." It was held at the ::Attleboro library. Seniors A!exa Dainsis, Sean Fogarty and Kelsey Stanton also participated. "
Connolly students learn Spanish first-hand FALL RIVER - The students in Larkin Philbin's Spanish III honors class at Bishop Connolly High School have been learning Spanish through real life situations lately and it's been a great learning tool according to Philbin. The 11 students immersed themselves in predominately Spanish atmospheres where they have heard and spoken only Spanish. On one trip, they took a tour of Rhode Island Hospital and discussed issues of health care in 路the city of Providence, R.I. They found out what it was like to be a Spanish-speaking visitor to the hospital. "At the hospital we took a guided tour and learned how culture affects our surround-
ings and impacts everyday life," said Junior Courtney Ponte. During another lesson, students spoke with Americorps volunteers about the changing demographics and growth of the Spanish population. ''I'm proud of my students," said Philbin. "They have really demonstrated an impressive openness to learning about culture as it impacts their lives. They also express true desire to master the language not only for personal success in their futures, but to better society." They celebrated the experience by venturing to a traditional Mexican restaurant to order food and discuss the experience completely in Spanish.
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STUDEN1S fROM Bishop Connolly High School enjoy a meal at the EI Mexico Restaurant where they were able to practice their lahguage skills by ordering and communicating only in Spanish. The trip was part of immersipn lessons in their Spanish III class.
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Keeping children safe in their homes By LIZ QUIRIN CATHOLIC NEWS SERVICE If your children have computers in their rooms, you might want to think about taking them out. I know all the arguments for leaving the kids alone with their electronics: They need their own space; or they need quiet time for their homework; or they don't want their parents peering over their shoulders while they surf the Web. But folks, that's exactly what you should be doing, and not just peering but becoming engaged in what they look for and find on the Web. The "Today Show" highlighted a story in The New York Times about a boy, now 19, who, like most of our children, was computer savvy, but he was also shy and wanted to meet friends on the Web. He got a Web camera and attached it to his computer. According to the people interviewed, it took 12 minutes for pedophiles to start conversations with him which ultimately led to their taking advantage of him. The whole segment was, and should have been, extremely upsetting to parents of young, preteen or teen-age children. It was horrifying to me, and my children are adults. We seem to want to give our children everything, possibly what we didn't have, and none of us had computers as children. Nobody did. We've put televisions and other electronics in their rooms, their toys if they're small, everything. They don't need to come out of their rooms and participate in conversations I""c?operate with other siblings
and parents to choose a television program. If everybody has his or her own TV, everybody wins, right? In my mind, nobody wins because the give and take of family relationships has been hijacked by too much stuff. Put that together with the real dangers and isolation children and teen-agers face when they go surfing on the Web alone or with their peers, and none of us should leave our children alone with the Internet. We seldom let them go to unfamiliar places without us, so why do we let them do it on the Internet? It's primarily because the Internet is coming into our homes, into their rooms. It just doesn't seem possible that an inert object could pose such dangers. We all know that we need to go on high alert when very small children become quiet out of our sight. It's usually something benign, like unrolling tissue or drawing on the walls. I know it doesn't seem benign when it's happening, but compare that to what happened and is happening as you read this to other young people. If we, individually, don't protect our children from predators coming uninvited into our homes, who will? The main problem we face is the wrath of our own children as we take the computers out of their rooms and start playing an active role in what it is they find interesting on the Web. It's not easy, and it won't make you popular. I know this from personal experience. But it may keep them safe.
The surprises of love By CHARLIE I'M FEELING YOU Sometimes, I imagine the world . without you But most times, I'mjust so happy that I everfound you It's a complicated web that you weave inside my head So much pleasure with such pain How we always, always stay the same Refrain: I'mfeelin' the way you cross my mind And you save me in the nick oftime I'm ridin' the highs, I'm diggin' the lows 'Cause at least Ifeel alive I've neverfaced so many emotional days But my life is good I'mfeelin' you I'mfeelin' you You go, and then I can finally breathe in 'Cause baby I know in the end . you're never leavin ' Well we're rarely ever sane, I drive you crazy, and you do the same But yourfire fills my soul And it wounds me up like no one knows (Repeat refrain) I'mfeelin' the way you cross my mind And you save me in the nick oftime I'm ridin' the high~, I'm diggin' the lows 'Cause at least Ifeel alive I've neverfaced so many emotional days I'mfeelin' you, I'mfeelin' you I'mfeelin' you, I'mfeelin' you Oh I'mfeelin' the way that you cross my mind And the way that you save me in the nick oftime OhI'mfeelin'theway when you walk by Ifeellight,lfeellove, Ifeel butterflies Ifee! butterflies Sung by Michelle Branch, with Santana
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CATHOLIC NEWS SERVICE
goal desired. For example, if you grew up witnessing hurt and suffering in your parents' marriage, . you might have fears or negative feelings about relationships. However, one's past does not define one's future. Realize how your background affects you and seek whatever healing is needed. Doing so will help you form new and more positive images of what love can be in your life. Further, build your intent on love's true orientation, that is, on giving rather than receiving. What matters most in sustaining a loving relationship is one's willingness to give. As I work with couples in my pastoral counseling ministry, I tell each individual to put aside any "measuring sticks." When people in a maniage begin to "measure" whether they are "getting" as much as they are "giving," the maniage is headed for trouble. Instead, both people need to identify their Steven Tyler, Bo Bice of American individual abilities and personal Idol renown and Michelle Branch, . spiritual qualities. How could these who also worked with Santana on his aspects within each individual make second album "Shaman." an ongoing positive difference for Branch's contribution is "I'm the other person's life? Feeling You." The song expresses a In short, when it comes to love, choose to keep giving the best of person's feelings about finding enduring love. In her words, "I'm yourself. feeling the way you cross my mind" Of course, love can be a dimenand how ''you save me in the nick of sion of many types of relationships time." She is "ridin' the highs" but - relationships with family also "diggin' the lows," for in their members and good friends, for example. There are always opportulove "at least I feel alive." She can now truly say, "My life is good." nities to give of oneself. It is vital that you trust life. God As the song suggests, love can wants you to experience much joy surprise us and shake up our lives. Most of us will seek a lasting, and meaning in life. True, not every permanent love at some point in life. dating relationship will work out as And discovering this type of love the song portrays. If you encounter heartache, try to remember that will often contribute to one's . something new awaits you. God spiritual development. always supports your highest When you nurture the desire for such love, you form a spiritual intent. spiritual good. At times, people have to clear out Love is often a surprise and always a gift. Stay open to what God any negative experiences or beliefs can bring into your life. before their intent can lead to the
Copyright (c) 2005 by Arista
Santana's collaboration with today's pop/rock stars has reenergized his career. This all started back in 1999. Otfhis "Supernatural" disc, he and Rob Thomas of now-defunct Matchbox Twenty fame released "Smooth," resulting in one of the biggest hits of that year. His latest and third disc "All That I Am" features soul divas Joss Stone and Mary 1. Blige, Aerosmith frontman
The fear factor ;r
Have you ever seen Fear Factor? I have. As a matter of fact, I think I see it just about every day. I see it in the perfectionist, afraid to make a mistake, or in the class clown who's really afraid of not succeeding. I see it in the person who seems angry but is really afraid of not being in control and I see it in some of our choices to do things we know we shouldn't do because we're afraid of rejection, being made fun of, or just not fitting in. Obviously, I'm not talking about the "reality" television show here. I'm talking about the real fear factor ... the one inside of us that determines many of our actions and decisions. And I ask myself, ''Why are we so afraid?" Why do we let fear have such an influence on us? So often our fear of what others will think of us can put us in situations that we know are not good for our souls. It's so much worse than being in a pit of snakes or eating cow intestines on a television game show. I use an activity on youth retreats which is a version of the "hot potato"
game we used to playas kids. Each small make the decisions that really matter? Scripture warns us very dearly about the group of students has a stuffed animal that is passed around as the music plays. When fear factor. The message: Don't be afraid. Every time an angel appears in Scripture, the the music stops, the person holding the first words are "don't be afraid." When the animal has to stand up and do a loud angel appeared to Mary - Do not be afraid. cheer. Inevitably, when the music stops, When the angel the stuffed appeared to animals land on Joseph - Don't the floor, or they're thrown be afraid to take into the middle Mary as your wife. When the of the table, or angels appeared hidden behind to the women at someone's . By Jean Revil the empty tomb back. The students are 1------~---t~..:....:..:......::UI-' - Do not be afraid. afraid to stand up and look foolish. But what exactly is so路 Jesus teaches the same lesson as he calms the storm, and as he walks on water, and as scary? Their lives aren't in danger. There should be several students holding he is risen from the dead. The message of animals, so no one should be standing having no fear is in every book of the Bible alone. It makes me wonder, if we're afraid in one form or another. Every single book. I think God's trying to tellus something here. to do the little things ti)at might make us stand out, how will we find the courage to Scripture says "Perfect love casts out all
Be Not Afraid
fear." God is that perfect love. If we remain in God, we have nothing to fear. It doesn't really matter what anyone else thinks. It doesn't really matter if we are not always successful by someone else's standards. What matters is the God factor in our lives. Fear isn't just a childhood thing, or an adolescent thing. Adults are afraid, too, although we don't like to admit it any more than you do. I'm not saying that if we stay God-focused we will never feel fear, but fear will not paralyze us or coax us into immoral decisions. We'll be able to break through the fear, trusting more in God's incredible love for us. We need to be faithful in our prayer, go to Scripture, receive the sacraments regularly and often, and know that God is with us. I don't know about you, but I'm convinced that the God factor has it all over thelear factor in every situation. Jean Revil is director ofCampus Ministry at Bishop Stang High Schoo4 where she has taughtfor 27 years. Comments: jrevil@bishopstang.com,
BISHOP FEEHAN High School Principal Christopher Servant, right, recites the rosary with students from the Attleboro school at the Basilica of the National Shrine of the Immaculate Conception. (AnchorlGordon photos) Continued from page 12 Ienged to change the world." He received rousing applause' when announcing that abortion. numbers in the United States are at their lowest levels since 1975, but warned that the "pilgrimage is not over." During his homily, I moved down into the stairs between the two churches where young peoRle were sitting, unable to find space upstairs. Even here in the stairwells, young people were soaking up his message. 9:10 p.m. The cardinal concluded his homily. He stated that the Pro-Life movement is making progress and that one day the "dark cloud [of abortion] will be blown away by the purifying wind of God's truth." Even from the stairs, the applause was deafening. In the crypt area, sleeping bags were laid out wherever there was space. An expected 350 teens were staying overnight where they could partake in rosary, confession or one
of numerous holy hours. ball in the gym that would be our When Mass concluded I took sleeping quarters. Although the picfures of the procession. I was 'lights went out at 1 a.m., it was lucky enough to be on an aisle and noisy until just before 2 a.m. The it was nice to say hello to our di- last thing I remember is hearing a ocesan priests as they walked by. "Let's go Red Sox," chant. Among the procession were 5:45 a.m. Monday January 23. Bishop"George W. 'Coleman and I'm the only one awake. Not acreaBoston Archbi.shop. Sean P. ture was stirring. I was almost O'Malley, OI:M 路Cap.Cardinal tempted to seek out the basketball, Keeler paused right next tome and but instead got ready. 6 a.m. The lights are back on I got a great photo of him. The procession took 20 minutes because \ again. Our pilgrims slowly roused there were so many concelebrants: themselves. I rubbed what little As I prepared to rejoin my sleep I had in my eyes and pregroup I ran into Jim Laughlin of pared for our day. Christ the King Parish, Mashpee. 7 a.m. Stopped at Starbucks for He was traveling with his wife a $2.42 cup of coffee. After pickJeanne and a group from Cape ing up the other half of our group Cod. He said the Mass was "up- we made our way towards the MCI lifting," and it was a "necessary Center. A heavy rain overnight had thing to gather together and sup- given way to a light drizzle. port life." 8:33 a.m. As we got closer to After dropping off the girls and our destination, a helicopter 'destheir chaperones, we arrived at our tined for the White House passed destination. the bus. We immediately all wonMidnight. Despite the time we dered if it was President George all enjoyed some pizza. Young W. Bush, but learned later that he people talked and played basket- was out of town.
MALE STUDENTS from the Fall River diocese get set to spend the night on the floor at St. John Catholic Church in McLean, Va.
8:40 a.m. We arrived at the MCI Center. It was a good thing we arrived early because more than 2,000 young people had to be turned away. The building has a capacity of 20,000. Our seats were on the third tier and Fathers Ciryak and Fitzpatrick headed down to the floor for Mass. They returned later to distribute Communion to our section. Music was being played by the bands and many teens were singing along or dancing to the music. There was much enthusiasm throughout the building despite the early hour. Performers i.nclud~d Steve Angrisano, Tony Melendez and the Toe Jam Band and the Who Do You Say I Am Band. I was privileged enough to have met Melendez five years'ago when he played at Bishop Feehan High School and am always amazed by him. ' Cardinal McCarrick, along with many priests, bishops and cardinals celebrated the Youth Mass. A moving part of the celebration was when he gave the final blessing. He asked those who were
experience it," said Dan Dorion, a senior at Bishop Feehan. I felt inspired to come down here and be a part of it." Both Dorion and his friend, Dan Pine, were part of Liliedahl's group. Pine stated it is "good to be here with kids who are also trying to change something." Noon. Speeches at the National Mall. Here national speakers and legislators provided further encouragement for the Pro-Life movement. Our group could not make it there as pedestrian traffic was at a standstill in all directions. 1 p.m. Streets were crowded. We found a place on the sidewalk and waited for the march to begin. In the distance we could see the starting point where the l~rge March for Life banner would be unfurled. As we stood on the comer of Seventh and Constitution avenues, Feehan Sophomore Elizabeth Keenan told me she was "excited to be in the capitol to defend iife." Freshman Catrina Lopes was standing nearby and said she was moved by the experience. "It was powerful. It definitely strengthens
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BISHOP GEORGE W. Coleman and Marian Desrosiers, director of the diocesan Pro-Life Apostolate, preview the march route in Washington, D.C. considering a priestly or religious my opinion on the subject." She vocation to stand up and be recog- plans on encouraging others to nized. Many young people an- make the trip in 2007. swered his ,call. I saw one young Shortly after, I wandered down man from BishopF~ehan had the the street to see the start of the courage to do so. March and take some photos. I Two young women from the hqped also to find our diocesan Boston group who stood up near group led by Bishop Coleman and one another smiled and gave each Marian Desrosiers. I didn't think I other a high five. had much of a chance. 11 :30 a.m. Mass concluded. We After some shots of the young joined a police escort down to the people holding the banner, I National Mall where the rally was walked back only to be hailed by taking place. Father David Pignato, chaplain of Alyssa Smith, a junior from Bishop Stang High School, North Bishop Stang High::School, North Dartmouth. He asked if I had seen Dartmouth, was traveling with her the bishop and pointed him out to mother and was glad they could , me. He and Desrosiers were right share the experience and stand up across the street. Small favors. for "an important C'iluse." 1:30 p.m. Spoke with Bishop Her mother, Gloria, had never Coleman. He told me, ''I'm been to the march before, but said pleased to be in Washington for the she wanted "to be a positive ex- March for Life with so many from ample' for my children." the Fall River diocese especially "This is the first time I've been the young people from our schools down here and I really wanted to Continued on page 16
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Continued from page 15 and parishes." He went on to say that celebrating Mass at the Shrine on Sunday and the Mass at the MCI Center were both moving experiences. "Mass with our young people was extraordinary. They have such devotion and exuberance. I'm very grateful for their enthusiasm." Concerned about not finding them later, I left to re-join my group. I could not believe the sea of faces as I walked back. Young and old alike crowded the streets of Washington. People in wheel-
chairs, families with strollers, individuals with signs promoting life. In the Feehan group, Freshman David Stein picked up a sign that read "Roe v. Wade: Indefensible." He told me "I'm glad to be here in support oflife." Stein added that it was good to experience it with his classmates and he "would like to come back next year." . I:45 p.m. Loud cheers signaled the start of the march. We waited until the first group of marchers passed us by and then merged with the procession. It was a little hard to keep everyone together.
STUDENTS FROM Bishop Connolly High School, Fall River, load up on coffee and snacks on their way to the annual March for Life in Washington, D.C. They were among nearly 250 . young people from the diocese to make the pilgrimage. (Anchon'Gordon photos)
FATHERS RICHARD E. Degagne, Paul T. Lamb and Michael Ciryak, share a smile prior to Mass at the Basilica of the National Shrine of the Immaculate Conception. The priests joined the diocesan pilgrimage to our nation's capitol to promote the sanctity of all human life.
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As we marched towards the Supreme Court building, people could be heard praying and singing aloud. Young people started a cadence declaring "Roe v. Wade, has got to go!" Along the streets I did not see anyone protesting against us, which surprised me. I did see some graphic signs depicting abortion. The crowd made its way up past the Capitol building on a hilly street. As I looked back at the throngs of marchers I was in awe at just how many there were. I left the Feehan group briefly to find the bishop again, but there were so many people I was unable to locate him. When our group finished the walk, and as we searched f()r the bus, second-year English Teacher Randy Conroy told me he found it inspiring to be with so many people supporting the same cau~e of life. "This has been a good learning experience for our students," said
Conroy. "It exposes them to the High School Senior Noella idea of social justice and being out- Poremski outside the steps of the Basilica. spoken." She stated, "the belief that we 3 p.m. Shortly after we boarded at Union Station, many of the stu- have to stop abortion brought us dents and chaperones were asleep here. We have to be the ones to stand in their seats. I checked to make up for the children and tell the poli- . ticians how important this cause is." sure Vida was still awake. 9 p.m. All was quiet. Students As I looked over my notes, Servant struck up a conversation about slept and chaperones talked in the journey. He thought the Mass hushed tones about their expenat the MCI Center was "spectacu- ence. We stopped about two hours lar," and said he was moved when before our destination so students men and women who were con- could call their parents and arrange sidering religious life stood up to transportation. 11 :45 p.m. We arrived in the be recognized. "This pilgrimage reinforces for parking lot in Attleboro and stuyoung people that they are not alone dents collected their belongings in their beliefs," said Servant. "I . and said goodbye. Although they think they have gained from the ex- were tired I could tell that the experience and will share it with their perience was something that would peers. They will certainly carry it stay with these students. They gave with them for the rest of their lives." hugs and greetings to their parents I think that will be true for many and, despite the hour, were enthuas I feel the same way. I remem- siastically recalling moments from bered talking to Goyle and Cassidy their pilgrimage.
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AT LEFT, Father Michael Fitzpatrick, chaplain at Bishop Feehan High School, Attleboro, leads a prayer on the bus. Right, students from Coyle and Cassidy High School, Taunton, arrive at the National Shrine for Mass.