Thirty-six IARCCUM Anglican and Catholic bishops, representing 19 different regions where Anglicans and Catholics live side by side in significant number, will meet in Canterbury and Rome for a summit meeting in October of this year. The bishops will arrive in Canterbury for the first leg of their meeting on 30th September. They will be staying at the Lodge in Canterbury Cathedral, will take part in the liturgical life of the Cathedral, and will make a pilgrim visit to the shrine of St Thomas à Becket, where Pope John Paul II and Archbishop Robert Runcie prayed together.

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We are those who live in a world which struggles to distinguish between what something costs and what it is worth. So powerful is this trend that we face Christ and seek to put a price on grace. He responds with infinite love and mercy ”“ and with a command that seems irrational when we first hear it. He says to us, who think ourselves rich, that we are to receive freely from him.

The reason for his offer is that, in God’s economy, we are the poorest of the poor; poorer than ever because we think ourselves rich. Our money and wealth is like the toy money in a children’s game: it may buy goods in our human economies that seem so powerful, but in the economy of God it is worthless. We are only truly rich when we accept mercy from God, through Christ our Saviour.

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Churches that are not reconciled with one another weaken the experience of mercy that unites believers to God and with each other, Anglican Archbishop Justin Welby of Canterbury said.
By not reconciling with one other, “our worship is diminished and our capacity to grow close together with God is reduced,” he said Sept. 20 in Assisi during a discussion on ecumenism.
“The failure of ecumenism imprisons mercy and prevents its liberation and its power with one another,” he said.
Speaking before Pope Francis arrived in Assisi for an interreligious peace meeting, Archbishop Welby joined other Christian leaders exploring how love, charity and mercy help foster peace and unity among Christian denominations.

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…to the typical observer, it’s the Francis position that looks more like the church’s real teaching (He is the pope, after all), even if it’s delivered off the cuff or in footnotes or through surrogates.

That position, more or less, seems to be that second marriages may be technically adulterous, but it’s unreasonable to expect modern people to realize that, and even more unreasonable to expect them to leave those marriages or practice celibacy within them. So the sin involved in a second marriage is often venial not mortal, and not serious enough to justify excluding people of good intentions from the sacraments.

Which brings us back to Tim Kaine’s vision, because it is very easy to apply this modified position on remarriage to same-sex unions. If relationships the church once condemned as adultery are no longer a major, soul-threatening sin, then why should a committed same-sex relationship be any different? If the church makes post-sexual revolution allowances for straight couples, shouldn’t it make the same ones for people who aren’t even attracted to the opposite sex?

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My siblings and I spent much of our lives sharing our home with the young children whom our mother, Colleen Samuel, had scooped up from various parts of Bangalore City, often in the middle of the night. There was young Asha (a pseudonym)””who was rescued from being the “payment” to a greedy landlord because her mother couldn’t afford the rent””and Sara, sold by her husband to a brothel in Bombay, who arrived at our doorstep dying of AIDS. Not content with serving the poor from a distance, my mother’s work brought our family from a wealthy, middle-class neighborhood of Frazer Town, where my father was an Anglican priest, to the very seedy and often-violent neighborhood of Lingarajapuram. My parents believed that conveying the gospel to the poor meant living among them as Christ would, and serving the poor meant embracing them as part of our community and even part of our family.

My parents’ unwavering commitment to the poor in Bangalore was deeply shaped by the life and work of Mother Teresa. Every day on my way home from school, I walked past Shishu Bhavan””Mother Teresa’s home for abandoned children””and every day, I saw a steady stream of weary mothers pounding on the gates as they held listless babies draped over their shoulders. At once, young missionaries of charity would open the gates, and I would glimpse the scores of children playing and laughing in the courtyard. Through those open gates, and also in my own home, I saw mercy in action.

Mother Teresa has been catapulted back into global consciousness because of her canonization this Sunday, September 4. As part of the culminating celebration of the Jubilee of Mercy””a year-long period of prayer””Pope Francis will recognize the Albanian nun who was arguably the most prominent advocate for the world’s most destitute people. Born in 1910 as Agnes Bojaxhiu, Mother Teresa started the “Missionaries of Charity” order in India (that has now spread to over 130 countries) and dedicated her life to those who were unwanted, unloved, and uncared for. The young novices who worked with her often extracted maggots from the rotting bodies of the dying and sopped up pus from the seeping wounds of the many lepers who were lovingly rescued by her. Even as someone who works regularly with the poor, I am astounded by her actions.

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This Labor Day, we draw our attention to our sisters and brothers who face twin crises””deep trials in both the world of work and the state of the family. These challenging times can pull us toward despair and all the many dangers that come with it. Into this reality, the Church shares a word of hope, directing hearts and minds to the dignity of each human person and the sanctity of work itself, which is given by God. She seeks to replace desperation and isolation with human concern and true solidarity, reaffirming the trust in a good and gracious God who knows what we need before we ask him (Mt. 6:8).

A World of Work in Disarray

We behold signs that have become too familiar in the years following the Great Recession: stagnant wages, industry leaving towns and cities behind, and the sharp decline in the rate of private-sector organized labor, which fell by more than two-thirds between 1973 and 2009 down to 7%. Millions of families still find themselves living in poverty, unable to work their way out. Poverty rates among children are alarmingly high, with almost 40 percent of American children spending at least one year in poverty before they turn eighteen. Although this reality is felt nation-wide, this year new research has emerged showing the acute pain of middle and rural America in the wake of the departure of industry. Once the center of labor and the promise of family-sustaining wages, research shows these communities collapsing today, substance abuse on the rise, and an increase in the number of broken families.

Family in Crisis

The family is bent under the weight of these economic pressures and related cultural problems.

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Elevating the “saint of the gutters” to one of the Catholic Church’s highest honors, Pope Francis on Sunday praised Mother Teresa for her radical dedication to society’s outcasts and her courage in shaming world leaders for the “crimes of poverty they themselves created.”

An estimated 120,000 people filled St. Peter’s Square for the canonization ceremony, less than half the number who turned out for her 2003 beatification. It was nevertheless the highlight of Francis’ Holy Year of Mercy and quite possibly one of the defining moments of his mercy-focused papacy.

Francis has been dedicated to ministering to society’s most marginal, from prostitutes to prisoners, refugees to the homeless. In that way, while the canonization of “St. Teresa of Kolkata” was a celebration of her life and work, it was also something of an affirmation of Francis’ own papal priorities, which have earned him praise and criticism alike.

“Let us carry her smile in our hearts and give it to those whom we meet along our journey, especially those who suffer,” Francis said in his homily.

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“The future is so much in the hands of God, I find it much more easy to accept today because yesterday is gone and tomorrow has not come and I have only today,” she also wrote in the book.

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More than six decades after its founding, Missionaries of Charity now has more than 5,500 members following Mother Teresa’s credo in 133 countries. They work at leper colonies, hospices, orphanages, drug and alcohol rehabilitation facilities. Hundreds of thousands of lay volunteers also contribute.

For her commitment to pluralism, as well as “the spirit that has inspired her activities,” she was awarded a Nobel Peace Prize in 1979. After receiving the award, the already-famous nun achieved levels of popularity and influence second only to the pope, John Paul II. This in a church that supposedly oppresses women.

Mother Teresa’s ascension challenged the narrative that women couldn’t become significant players in the Catholic Church. In some ways, she was more powerful than the cardinals who select the pope, not all of whom had the personal relationship with John Paul II that Mother Teresa had.

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Pope Francis and Archbishop Justin Welby of Canterbury, the Primate of the Anglican Communion, will meet in Rome Oct. 5 to celebrate First Vespers in the Basilica of San Gregorio al Celio. Although the meeting hasn’t been made official yet, the news was confirmed to CNA by a high ranking member of the Anglican Communion in Rome. Other sources have since confirmed that the meeting will be held Oct. 5.

While the schedule has yet to be completely defined, Pope Francis and Archbishop Welby are set to meet amid two busy days in Rome for the Anglican primate. The two will celebrate First Vespers in San Gregorio al Celio Oct. 5. The next day they will have a private meeting that could signal a new phase in ecumenical relations.

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Fr [Edward] O’Donnell will join Methodist Minister the Rev Ruth E Patterson, and Presbyterian Minister, the Rev Dr Ruth Patterson, to complete the Cathedral’s complement of three Ecumenical Canons.
Fr O’Donnell said he was surprised to learn from the Dean of Belfast, the Very Rev John Mann, that the Cathedral Chapter had elected him as an Ecumenical Canon, adding that he was ”˜very pleased and happy to accept.’
“While this is a personal privilege for me, the honour is shared with all those who work quietly but persistently to improve and strengthen inter”“church relationships,” Fr O’Donnell said.
“I recognise that for St Anne’s Cathedral community, and for the Catholic community of Belfast, that this is a significant step, perhaps even historic, but more so, I recognise the generosity of the Dean and Chapter in inviting me, as a representative of the Roman Catholic Church, to be an Ecumenical Canon.

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St Anne’s Cathedral has appointed a Roman Catholic priest as one of its canons for the first time.

Father Edward O’Donnell, parish priest of St Brigid’s in south Belfast, is now one of three “ecumenical canons” at the Church of Ireland cathedral.

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ST.-ÉTIENNE-DU-ROUVRAY, France ”” Attendance was sparse at the 9 a.m. Mass on Tuesday at the Église St.-Étienne, a 17th-century church in a working-class town in Normandy. Many regular parishioners were on vacation; so was the parish priest.

Mass was ending around 9:30 a.m. when two young men with knives burst in. They forced the auxiliary priest, the Rev. Jacques Hamel, 85, to kneel. When he resisted, they slit his throat. They held several worshipers and at least one nun hostage, while another nun escaped. Officers from a specialized police unit descended on the church. A short while later, officers shot the young men dead when they emerged from the church.

The brutality in St.-Étienne-du-Rouvray, a suburb of Rouen in northern France, was the latest in a series of assaults that have left Europe stunned, fearful and angry. President François Hollande raced to the town and blamed the Islamic State for the attack; soon after, the terrorist group claimed responsibility, calling the attackers its “soldiers.”

It was the fourth attack linked to the Islamic State in Western Europe in less than two weeks

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One of the hallmarks of the Anglican Ordinariates is the enthusiasm and involvement of the laypeople. Although the institution was devised and established by Rome, the influence and initiative has been from the grass roots.
I spoke to Shane Schaetzel, a layman in Missouri who heard about the new Ordinariates and who saw them as a great opportunity and got busy establishing a local Anglican style Catholic community.
Longenecker_ Shane, what is your own family faith background?
Schaetzel: My father comes from a long line of Lutherans, my mother comes from the Southern Baptist tradition of the Appalachian Mountains in Western Tennessee. So I was baptized in the Missouri Synod of the Lutheran Church, but raised in the American Baptist Church.
At the age of 20 I started attending an Evangelical Church called Calvary Chapel. There I met my wife, a former Methodist, and trained for ministry.

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s it true that all defenders of the traditional definition of marriage act out of “condemnation ”¦ animosity ”¦ casual and deliberate prejudice”¦ [and] hate” towards same-sex attracted people, as Penny Wong suggests? Well, until a few years ago the senator herself opposed the redefinition of marriage; so did her leader Bill Shorten; and so did a number of other political leaders. I do not think they were being hateful bigots at that time.
Straight politicians don’t understand what it’s like to hide their relationships in fear

Presumably, their views of marriage and family, or of the needs of same-sex people, or of the proper role of the state and culture etc then supported leaving marriage as it was; presumably, over time they were persuaded differently. Others still hold the position these leaders previously held: why presume they are driven by hate? Could it not be that they have real reasons for supporting the traditional conception of marriage? And real questions about the proposed alternative?

Only a decade ago same-sex marriage was a radical proposal with little support among the major parties or general population. The then Penny Wong was in the vast majority. Shifting opinion might be explained by growing sympathy for those with same-sex attraction or changing views (and increasing confusion) about the meaning of marriage. But another reason might be that people have felt pressured into supporting this social change (or cowed into silence) by fear they will be tagged “bigot” if they don’t.

The fact is that many ordinary Australians are both pro-gay people and pro-traditional marriage….

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Leaders of Britain’s main faith communities have united in condemning intolerance amid mounting reports of xenophobic and racist abuse in the wake of the EU referendum result.

The Anglican archbishop of Canterbury, the Catholic archbishop of Westminster, the chief rabbi and senior imams have all spoken out against division and expressions of hatred.

In Brussels, the United Nations human rights chief said he was deeply concerned about reports of attacks on minority communities and foreigners. Zeid Ra’ad al-Hussein urged the UK authorities to prosecute those responsible, saying racism and xenophobia were “completely, totally and utterly unacceptable in any circumstances”.

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Pope Francis on Sunday essentially backed a cardinal’s suggestion that Christians owe LGBT persons an apology for past mistreatment or neglect, but suggested apologies are probably in order to other constituencies as well, including the poor, exploited women and divorced families.

Francis was speaking in response to a question that linked the call for an LGBT apology to the recent massacre at Orlando’s Pulse nightclub.

The pontiff said gay persons must not be discriminated against, conceding that there are “some traditions and cultures that have a different mentality,” and said apologies are in order whenever there are “people we could have defended and we didn’t.”

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Cardinal John Dew is to be one of New Zealand’s representatives at an event in Rome at which pairs of Anglican and Catholic bishops from different countries will meet Pope Francis and the Archbishop of Canterbury.

The event, which is scheduled for October 5-7, will reportedly involve pairs of Anglican and Catholic bishops from 36 countries.

According to a report on Vatican Radio, the pairs of bishops will pray with Pope Francis and Archbishop Justin Welby at the church of St Gregorio al Celio in Rome.

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Reflecting on the forthcoming vote, we recognise the historic nature of this referendum and its implications for future generations. The outcome will have consequences for the future not only of the United Kingdom, but for Europe and for the world.

In our view, three things are essential:

Ӣ that we pray for the guidance of the Holy Spirit;
Ӣ that we all inform ourselves of the arguments on both sides of the debate;
Ӣ that we each exercise our vote with a view to the common good of all.

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In 1990, Neuhaus was invited by the Christian Century to contribute to an ongoing series called “How My Mind Has Changed….”

He catalogued his frustrations: the betrayal of the Civil Rights movement by the rise of identity politics; the abandonment of the poor to a failed War on Poverty and the devastations of the Sexual Revolution; the disparagement of patriotism and the natural family; and most worrisome, acceptance of the lethal logic of Roe v. Wade. “I experienced the illiberality of certain liberalisms,” he reflected. But if readers expected a political conversion story, they would be disappointed. Neuhaus instead pointedly reaffirmed his commitment to the liberal tradition. Mourning the “lost dignity of liberalism,” he expressed hope that religious believers would remain committed to “modernity’s greatest political achievement.”

This is advice we do well to remember and heed, especially those of us tempted to opt out of the “civilizational circle” by declining participation in democratic debate. The advances of secular liberalism might seem unstoppable, but they are not. They depend entirely on the credibility of the claim that religion and religiously informed moral judgment are incompatible with open deliberation. Neuhaus dedicated his life, in word and deed, to refuting this assertion. His goal was not to replace liberal politics with political religion. It was to replace an unsustainable arrangement of moralities in conflict with a common morality whose deliberations could draw on transcendent meanings.

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In this booth, the choice is between Donald Trump and Hillary Clinton. Period.

“That’s the scenario people I know are talking about and arguing about,” said Stephen P. White of the Ethics and Public Policy Center in Washington, D.C., author of the book “Red, White, Blue and Catholic.”

Many religious conservatives believe they “face a choice between two morally repugnant candidates,” he added. “The reality of that choice is starting to drive some people into despair. … I understand that, but I think it would be wrong for people to think that they need to abandon politics simply because they are disgusted with this election.”

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Religious communities, particularly the Catholic Church, have frequently been persecuted by regimes trying to consolidate power. But Albania’s ruthless Communist-era dictator, Enver Hoxha, went further than most, culminating with the 1967 proclamation of the country as the world’s first constitutionally atheist state.

It is no coincidence that most of the newly declared martyrs were priests. Hoxha reserved a special ire for the country’s Catholic clergy””the spiritual, intellectual and political leaders of a religious minority making up little more than a 10th of the population. His hatred stemmed partly from the crucial role the clergy had played in Albania’s cultural and political rebirth.

Most Albanian priests had been educated in foreign universities, and they represented a vital part of the country’s intellectual elite. Under the motto “Religion and Fatherland,” the clergy promoted a traditional reformist patriotism that sought to protect local customs while simultaneously integrating Albania into Europe. They argued for a free and equal state for all of Albania’s citizens, regardless of social or religious background. As such, they embodied a serious threat to Communist rule.

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The nuns, who are members of the Dominican order, care for those of all religions and backgrounds ”” Laub’s mother-­in-­law was Jewish ”” and live by the prescient words of its founder, Rose Hawthorne Lathrop, a daughter of Nathaniel Hawthorne: “We cannot cure our patients, but we can assure the dignity and value of their final days, and keep them comfortable and free of pain.” (The Hawthorne Dominicans also operate similar homes in Atlanta and Philadelphia.)

As the nuns cared for their guests, Laub followed them with her camera ”” it’s her way. Then, even after her mother-­in-­law died in late September, she found herself returning to Rosary again and again, still wanting to capture something of the kindness that her family had found there. She asked the nuns to sit for portraits, in which she stripped away the background to show their eyes and faces in clear focus. “I wanted them to be quiet,” she said, “so their power could come through.”

The nuns in particular had moved her. She was struck by their tenderness with the dying, how they painted women’s fingernails and combed their hair, changed them into fresh nightgowns and arranged flowers in their rooms. “This is how dying should be,” Laub says. “It doesn’t feel like a place of death. It feels like a place of living.”

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By his ascension to the right hand of the Father, Jesus becomes the head of his body the Church. For the Holy Spirit, who animates the Church, is the gift of the ascended Christ. Ascension makes Pentecost possible.

Moreover, this gift of the Spirit is not a one-time occurrence, whether at Pentecost or at an individual’s baptism or confirmation. The ascended Lord is the ongoing source of spiritual gifts that enliven and build up his body.

As chapter four of the Letter to the Ephesians teaches: “when he ascended on high ”¦ he gave gifts.” The ascension bespeaks the ongoing agency of Jesus “who always lives and makes intercession for us.”

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Pope Francis has published new guidelines on family life that argue the Church should show more understanding of modern realities.

The document, based on two Synods on the issue, was eagerly awaited by the world’s 1.3bn Roman Catholics.

Entitled “On Love in the Family”, it does not change Catholic doctrine.

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Mercy has been the animating force of Pope Francis’ three-year pontificate. And the Extraordinary Jubilee of Mercy, which the Catholic Church has been celebrating since December, is the greatest expression of the pope’s interest. Millions of Catholics are taking the opportunity to renew their faith and receive plenary indulgences during what Francis has called “a true moment of encounter with the mercy of God.”

Vatican City’s judicial system, however, is not taking the year off. Msgr. Lucio Ángel Vallejo Balda has spent the Jubilee in a Vatican City jail cell, and he could face up to eight years behind bars for crimes against the Vatican City State. He and his co-defendants won’t be the first to be prosecuted by the world’s smallest state.

There are two types of courts within the Vatican: religious and civil. Religious courts punish heretical priests, for example, and their jurisdiction extends beyond the Vatican’s walls. Penalties follow the principle of salus animarum, the salvation of souls. They come in the form of invitations to repentance, expulsion from the priestly state or, in severe cases, excommunication.

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Indian priest Tom Uzhunnalil was reportedly crucified by Islamic State (ISIS) on Good Friday. The gruesome act was committed by the Yemen unit of the dreaded terror outfit.

Father Uzhunnalil was abducted by ISIS on March 4 in the aftermath of an attack on a church in Aden. At least 16 people were killed in the Catholic prayer hall by the Islamic militants. Eyewitnesses reveal that Father Uzhunnalil was dragged out of his room and loaded into a van. The militants were not to be seen again in the region again following the attack.

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Update: CNA is reporting the news is still unconfirmed.

And so we come to Good Friday, day of the Passion and crucifixion of the Lord. Every year, placing ourselves in silence before Jesus nailed to the wood of the cross, we realize how full of love were the words he pronounced on the eve, in the course of the Last Supper. “This is my blood of the covenant, which is poured out for many” (Mark 14:24). Jesus willed to offer his life in sacrifice for the remission of humanity’s sins. Just as before the Eucharist, so before the Passion and Death of Jesus on the cross the mystery is unfathomable to reason. We are placed before something that humanly might seem absurd: a God who not only is made man, with all man’s needs, not only suffers to save man, burdening himself with all the tragedy of humanity, but dies for man.

Christ’s death recalls the accumulation of sorrows and evils that beset humanity of all times: the crushing weight of our dying, the hatred and violence that again today bloody the earth. The Lord’s Passion continues in the suffering of men. As Blaise Pascal correctly writes, “Jesus will be in agony until the end of the world; one must not sleep during this time” (Pensées, 553). If Good Friday is a day full of sadness, and hence at the same time, all the more propitious a day to reawaken our faith, to strengthen our hope and courage so that each one of us will carry his cross with humility, trust and abandonment in God, certain of his support and victory. The liturgy of this day sings: “O Crux, ave, spes unica” (Hail, O cross, our only hope).”

—Benedict XVI

Fifty years ago, on March 22nd 1966, a new centre was set up in the heart of Rome dedicated to the building up of Anglican-Catholic dialogue. The Archbishop of Canterbury Michael Ramsey presided at the dedication ceremony in the ancient Doria Pamphilj palace, the day before his first historic encounter with Pope Paul VI that took place in the Sistine Chapel.

Exactly half a century on, Christians of many different denominations gathered in the Anglican Centre chapel on Tuesday to give thanks for those events and to commit themselves anew to the task of reconciling their divided Churches.

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