Category : Roman Catholic
A prominent Anglican bishop once considered a potential future Archbishop of Canterbury has entered into full communion with the Catholic Church.
The Rt. Rev. Michael Nazir-Ali, the former bishop of Rochester, England, has joined the Personal Ordinariate of Our Lady of Walsingham, The Spectator reported on Oct. 14.
The magazine said that Nazir-Ali could be ordained as a Catholic priest as early as the end of October within the ordinariate, a body created by Benedict XVI in 2011 for groups of former Anglicans wishing to preserve elements of their patrimony.
In an Oct. 14 statement, the ordinariate said that Nazir-Ali was received into full communion by the group’s Ordinary, Msgr. Keith Newton, on Sept. 29, the Feast of St. Michael and All Angels.
— Catholic News Agency (@cnalive) October 14, 2021
Q: It was very interesting to hear you talk about, not only from the top down, but the middle-out, and also from grassroots up, in terms of care for our common home. There’s been a lot of criticism of politicians and international leaders of not doing enough. Is there a way that the faithful in the churches, the other religions, can act apart from the gridlock that we sometimes see in the political world?
The answer is obviously yes, but that will not be enough. It is necessary but not sufficient. So, you will have seen, in the declaration made by the Holy Father, by the Ecumenical Patriarch, and myself a few weeks back—two or three weeks back—that calls on governments, on businesses, on individuals, and on churches and faith groups, to change their actions.
The trouble is any one of those that is left out will undermine the process. So, governments need to change the trade rules and tax rules, in order to incentivize the green economy for the future.
Companies need to change their practices, and move to zero-carbon; individuals need to change their practices; and faith groups need to be there demonstrating, by their actions, and appealing by their words for these changes to happen, and supporting the changing public opinion.
I saw the president of Italy Tuesday morning, and he said more than once that we must lead public opinion. The faith groups must lead public opinion, and I think he was quite right to challenge us in that way.
As Archbishop Justin Welby of Canterbury visits Rome for a series of encounters, the head of the Anglican Communion discusses ecumenical efforts on climate change, synodality, and hopes for a joint visit to South Sudan.@JustinWelbyhttps://t.co/dT6DyY5Rb0
— Vatican News (@VaticanNews) October 6, 2021
As Richard Gaillardetz points out in his introduction to this important work, efforts to assess the impact of Vatican II have been hindered by what he terms a Catholic version of the ‘culture wars’ with conservatives claiming the Council was pastoral and brought about no doctrinal change and radicals seeking to put the Council’s stamp of approval upon whatever policies they favour.
No one reading this book can doubt that the Council did produce significant changes in the life of the Catholic Church but that it was often able to build on developments that had already begun, not least in the work of an impressive group of German and French theologians that included such figures as Karl Rahner, Henri de Lubac and Yves Congar. The first six chapters of this book seek to set Vatican II in context and show that while Rome opposed the ‘new theology’ the picture was mixed. The encyclical Divino Afflante Spiritu , for example, promulgated by Pius XII paved the way for acceptance of biblical criticism.
My main criticism of this work is that it does not seek to assess the influence of Vatican II beyond the Catholic Church or see it as a significant event in the life of the world-wide church. This is especially true of the impact of the liturgical changes it encouraged in Anglicanism and many other churches. David Turnbloom does refer to this in his chapter on liturgy, pointing to such WCC documents as Baptism, Eucharist and Ministry as showing the influence of the Council.
Read it all (subscription).
Paul Richardson reviews The Cambridge Companion 2 #VaticanII https://t.co/IzlTZRouu3 #books #churchhistory 'My main criticism of this wrk is tht it does nt seek 2 assess the influence of Vatican II beyond the #CatholicChurch or see it as a significant event in the' global church pic.twitter.com/Kr60Dourd4
— Kendall Harmon (@KendallHarmon6) July 19, 2021
The new HBO series Mare of Easttown, created by Brad Ingelsby and directed by Craig Zobel, is a riveting crime drama that reveals both the darkness and light residing in the soul of America these days. The show is reminiscent of the superb British series Broadchurch, and it focuses on the murder of a poor teenage mother and the earlier disappearance of two young prostitutes.
Set and filmed in Delaware County outside of Philadelphia, Mare of Easttown is disturbing and inspiring. The actors’ eastern Pennsylvania accents are impeccable, and I could just about feel a cup of Wawa coffee in my hand. The multiple plotlines related to opioid addiction represent the demonic gloom that has settled over countless communities in the so-called “rust belt” and Appalachia. The biggest point of pride in Easttown is the memory of a high school state basketball championship; and Mare Sheehan, played by Kate Winslet, is the forty-something divorced grandmother who is still famous for hitting the winning shot all those years ago.
As a small-town police detective, Mare embodies the pain of the people she cannot help but love. With the nature of policing under intense scrutiny these days, Mare is deeply compassionate about the needs of her neighbors (when we meet Mare, she is helping a junkie get to a church shelter, instead of taking him to jail), and she is subject to a high degree of accountability from them, precisely because they know and love her too. At the same time, Mare faces a public relations crusade led by an old friend, whose missing daughter Mare has not yet succeeded in finding. It is an excellent depiction of the Catholic social teaching of subsidiarity: there is no nameless, faceless force here, but rather justice tempered with mercy at the local level. It is messy, but no one in Easttown seems to want it any other way.
My thoughts on Mare of Easttown. https://t.co/reLfiqGHXX
— Andrew Petiprin (@AndrewPetiprin) June 25, 2021
In a joint statement released on the occasion of the World Refugee Day, on June 20, the six bishops remind that these strangers “who are exiled from their homelands” are “fellow humans who deserve to be helped to find places where they can live in dignity and contribute to civil society”. They observe “with sadness the lack of hope that drives people in distress to become exploited by traffickers and add to the profits of their illegal trade”.
The Church leaders, however, also call attention to some positive signs, saying they are “heartened by those who generously offer financial and material support, time and skills, shelter and accommodation, whatever their religious conviction”. These people, they remark, “ignore the myths that lead to prejudice and fear that apparently prevent politicians from creating new and constructive policies that go beyond closing frontiers and employing more security staff”.
Anglican and Catholic Bishops on both sides of the English Channel call for better treatment for migrants and refugees.https://t.co/tWKFzcYwXA
— Vatican News (@VaticanNews) June 22, 2021
The books have become some of the order’s best-sellers in recent years, a boost to the nuns, whose income as a nonprofit publisher has declined sharply in recent decades. Sister Aletheia is currently working on a new prayer book for the Advent season, leading up to Christmas.
“She has such a gift for talking about really difficult things with joy,” said Christy Wilkens, a Catholic writer and mother of six outside Austin, Texas. “She’s so young and vibrant and joyful and is also reminding us all we’re going to die.” Ms. Wilkens credits memento mori with giving her the “spiritual tools” to grapple with her 9-year-old son’s serious health issues. “It has allowed me, not exactly to cope, but to surrender everything to God,” she said.
For Sister Aletheia, having spent the previous few years meditating on mortality helped prepare her for the fear and isolation of the past year. The pandemic has been traumatic, she said. But there have also been small moments of grace, like people from the community knocking on the door to donate food to the nuns in isolation. As she wrote in her devotional, “Remembering death keeps us awake, focused, and ready for whatever might happen — both the excruciatingly difficult and the breathtakingly beautiful.”
“Everyone dies, their bodies rot, and every face becomes a skull.” I loved talking with Sister Theresa Aletheia Noble, and I have thought about my own death at least once a day since we met ☠️ https://t.co/N5b0stWqsS
— Ruth Graham (@publicroad) May 14, 2021
Ascencio’s diocese has been hit hard by drug cartel violence, something highlighted by a recent visit to the besieged town of Aguililla by Archbishop Franco Coppola, apostolic nuncio. The bishop expressed bewilderment at a mayoral candidate in Michoacán appearing on the Drug Enforcement Administration’s wanted list.
“In my diocese … it’s very likely there’s complicity between organized crime and those exercising political power,” Ascencio said. “They have told me that they’re overwhelmed by the crime situation and security is not their duty; it’s something for the federal government.”
In this election cycle, the bishop said more candidates have sought him out for meetings than in past years. He notices that “they haven’t taken reality into account.”
“What’s not seen is that power in not in the hands of legitimate rulers,” he said. “Power in many places is held by organized crime. It seems like the political sector is at the service of organized crime.”
Bishop of Apatzingán, Michoacán: “What’s not seen is “Power in many places is held by organized crime. It seems like the political sector is at the service of organized crime.”
— David Agren (@el_reportero) May 11, 2021
A convert to Christianity from Buddhism, Archbishop-elect Raffel is the first person from a non-European background to hold the position. He’s the 13th leader of the Anglican Church in Sydney since Bishop Broughton was first appointed in 1836.
“I’m humbled and somewhat daunted by the responsibility given me by the Synod,” he said in a statement. “We believe that the Lord works through his people — both in making this decision and in enabling the Archbishop to fulfil his role. Like every Christian, I gladly trust in Jesus.”
Aged 56, and born to Sri-Lankan parents in London, Mr Raffel and his family emigrated to Australia from Canada in 1972. He and his wife Cailey have been married for 32 years and have two adult daughters.
He has been the Dean of Sydney for six years, previously leading a large Anglican church in Shenton Park in Perth for 16 years. He has been described as a gifted preacher and communicator who at the age of 21 underwent a conversion to Christianity after reading the lines from St John’s Gospel: “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day”.
— The Catholic Weekly (@catholic_weekly) May 7, 2021
The Catholic majority in Mexico is slipping, as Protestants surpassed 10 percent of the population in the country for the first time ever.
According to recently released data from Mexico’s 2020 census, the Protestant/evangelical movement increased from 7.5 percent in 2010 to 11.2 percent last year.
The Catholic Church has historically dominated the religious landscape across Latin America, but especially in Mexico, which ranks among the most heavily Catholic countries in the region. Today, though an overwhelming majority of Mexicans still identify as Catholic, declines are accelerating.
It took 50 years—from 1950 to 2000—for the proportion of Catholics in Mexico to drop from 98 percent to 88 percent. Now, only two decades later, that percentage has slipped another 10 points to 77.7 percent.
National church leaders attribute the boom in Protestantism to a range of factors, from the influence of Americans and fellow Latin Americans in the country to effective evangelical outreach in indigenous areas.
It took 50 years—from 1950 to 2000—for the proportion of Catholics in Mexico to drop from 98% to 88%.
Now, only two decades later, that percentage has slipped another 10 points to 77.7%. https://t.co/dasMAE3xBq
— Christianity Today (@CTmagazine) February 8, 2021
I’m all for praying for Christian unity and making a big deal of it for a week. But we should be clearer about what this means than the ecumenically-minded tend to be. They prefer the dog not to bark, but the barking dog warns us of something we need to remember.
Jim Packer remembered it. He wanted me to give in. I wanted him to give in. In our own circles, we both barked, and I think felt that a bond. We each knew what the other wanted and remained friends, with a deep respect for each other as well as affection. We enjoyed a great degree of unity despite our differences.
We should pray for Christian unity. But also offer the old-fashioned prayers that our Protestant friends would convert. And be the kinds of Catholics whose lives encourage people to join us.
— Catholic Herald (@CatholicHerald) January 23, 2021
(PRC FactTank) Biden is only the second Roman Catholic president, but nearly all have been Christians
Although about one-in-five U.S. adults are Catholic and Catholicism has long been one of the nation’s largest religious groups, John F. Kennedy was the only Catholic president until Biden was sworn in on Jan. 20. Aside from Biden, only one other Catholic, John Kerry, has been a presidential nominee on a major party ticket since Kennedy’s assassination in 1963.
The U.S. Constitution famously prohibits any religious test or requirement for public office. Still, almost all of the nation’s presidents have been Christians and many have been Episcopalians or Presbyterians, with most of the rest belonging to other prominent Protestant denominations.
(CNA) Cardinal Sarah says West must wake up to threat of Islamism after three killed at French Catholic church
Vatican Cardinal Robert Sarah said Thursday that the West must wake up to the threat of Islamism after three people were killed at a French church by an attacker shouting “Allahu Akbar.”
The Guinean cardinal wrote on Twitter Oct. 29 that “Islamism is a monstrous fanaticism which must be fought with force and determination.”
“It will not stop its war. Unfortunately, we Africans know this all too well. The barbarians are always the enemies of peace,” the prefect of the Congregation for Divine Worship and the Discipline of the Sacraments wrote.
“The West, today France, must understand this. Let us pray.”
— Catholic News Agency (@cnalive) October 29, 2020
(RNS) US Roman Catholic bishops, Southern Baptists, grieve death of George Floyd, call for justice, condemn abuse of police power
Leaders from two of the largest faith groups in the United States issued statements lamenting the death of George Floyd and calling for an end to racial inequality.
“We are broken-hearted, sickened, and outraged to watch another video of an African American man being killed before our very eyes,” wrote a group of U.S. Catholic bishops who head committees for the U.S. Conference of Catholic Bishops. “What’s more astounding is that this is happening within mere weeks of several other such occurrences. This is the latest wake-up call that needs to be answered by each of us in a spirit of determined conversion.”
Bishops drafting the letter include Archbishop Nelson J. Pérez of Philadelphia, Archbishop Paul S. Coakley of Oklahoma City, and Bishop Joseph N. Perry, auxiliary bishop of Chicago, and numerous others.
— Bob Smietana (@bobsmietana) May 30, 2020
He has also wrestled with his own fear. Walking the halls of temporary coronavirus wards amid the pumping hiss of mechanical ventilators and shellshocked hospital workers, he said: “I started to think about, maybe I could get this. Maybe it could kill me.” Yet Father Devaney still finds avenues of grace. “What gives me hope is that in the Catholic funeral liturgy, it says, life hasn’t ended, it has changed. So for me the hope is that there is a supernatural reality we can’t see, that there is eternal life, life in eternity. And that death doesn’t have the final word.”
Yet these sacrifices make up the core of the faith. The Gospel of John recounts that after arising from his tomb, Jesus Christ appeared to Mary Magdalene, who had come to tend to his body. He called to her by name, and recognizing her beloved teacher, she rushed to embrace him. “Do not touch me,” he said. How jarring that must have been to hear, and how painful to refrain — impossible, perhaps, save for the belief, held close in her heart, that the time would soon come to touch him again.
In the light of today’s Gospel, which she references at the end, read this compelling @ebruenig report of Dominican friars in Manhattan up-ending their existence in order to minister in the crisis. https://t.co/jdqPpR1yFv
— Austen Ivereigh (@austeni) April 14, 2020
As the Catholic Church in the United States responds to the COVID-19 pandemic, the shock and awe of local churches suspending all public Masses for the foreseeable future draw a great deal of attention. But behind the scenes, the public health emergency has prompted additional layers of response that bring into focus how the church is intertwined with the wider society, reliant on revenue and served by people on payrolls.
“The church has a profound involvement in all this,” said Archbishop John Wester of Santa Fe, New Mexico, where public Masses are suspended indefinitely though churches remain open. “Pope Francis puts it best. He wants a poor church for the poor, and it looks like his prayer is being answered.”
Wester’s archdiocese, which filed for bankruptcy in 2018, now faces the challenge shared by church administrators across the country of adopting action plans in response to the pandemic’s effects. This includes how best to support staff in chanceries, parishes and schools who are unable to come to work, possibly for months on end.
“It’s a work in progress, a fluid situation,” said Wester, who sent a personal letter to all chancery employees expressing his care and wishes for their safety. He characterized his message to them as, “Do what you need to do. … If you’re concerned, stay home.”
— Daniel P. Horan, OFM (@DanHoranOFM) March 20, 2020
Mariani stands apart from this. His poetry, as explained in my essay, restores the term “confessional” to its sacramental significance. It is not a secret diary blown open by the wind or a police blotter plunging downward in a column of newsprint, as it were, but a prayerful record of self-discovery made in the presence of God. Saint Augustine’s Confessions is the most obvious antecedent alongside those distinctly modern features of his poetry that come from Lowell among others. I return to Mariani’s work, once again, because his own discussion of the vocation of the Catholic poet seems such a fruitful point of departure in answering the question, what must the Catholic artist do, in our day or in any day?
For his answer, Mariani draws our attention finally and above all to the example of Saint Paul, and to surprising effect. In the very center of the Acts of the Apostles, we watch as Paul comes to Athens; he finds a great “market place” of ideas, where “Epicurean and Stoic philosophers” meet him amid the Jews and gentiles of a city that, as Paul himself proclaims, must be “very religious” (17:18; 22). Very religious indeed, as the city is chock full of idols; their various devotions are multiplied by their decadent curiosity, which Luke describes by recording that “all the Athenians and the foreigners who lived there spent their time in nothing except telling or hearing something new” (Acts 17:21). This is not the Athens of Plato, where the question of philosophy was a question of life and death, but the Athens of the Roman Empire, where Roman curiosity has become a kind of indulgent decadence, a place where interest in ideas was only increased by a doubt that any of them finally were to be credited and adopted. They had an interest in wisdom but little hope that anyone actually could be wise.
These pagans had, however, arrived at an intellectual maturity, where philosophical reflection had deepened traditional religion until the bold natural theology of Aristotle, with its prime mover and final cause, and Plato’s absolutely transcendent Good, understood as one god, supreme, father of all, had become something like the common sense of all educated persons. They represent therefore an unfortunate but familiar coupling: genuine intellectual sophistication, rigorous refinement, and decadent unseriousness.
Saint Paul, as he comes to address these pagans in the Areopagus, appeals to both dimensions of their character. To their sound metaphysics and natural theology, he proclaims that the “unknown god” at last has been given a name and may be known to each person most intimately: “The God who made the world and everything in it, being Lord of heaven and earth . . . is not far from each one of us, for ‘In him we live and move and have our being’”(17:24; 27-28). More subtly, he corrects their clever unseriousness, by wryly observing, “I perceive that in every way you are very religious,” and by provoking them to recall that, beneath decadent curiosity, lies a genuine eros to know the truth and to be saved, to “seek God, in the hope that they might feel after him and find him” (17:22; 27).
“It is my argument that the Christian artist must implicitly begin, as Mariani insistently begins, in the interior self-knowledge that springs forth on the lips of the Christian as testimony, confession, martyrdom.” – James Matthew Wilson https://t.co/NcpmM2Wzth #poet #artist
— Mike Rippy (@mike_rippy) March 16, 2020
Yeb Saño believes that the environmental crisis is rooted in three human characteristics, all of which are “closely connected with who we are”. All of these three words, he says, “start with the letter A”.
The first word is arrogance. Arrogance is the belief that you’re better than God or better than nature, that we’re smarter than nature – and that has caused a lot of havoc in the world.
The second word is apathy. Apathy is the dangerous belief that it’s somebody else’s job to care, it’s somebody else’s job to take care of others or take care of the environment.
And the third one is avarice, which is extreme greed. Greed has made this world a much, much worse place to live in. Greed is what drives, for example, corporations to only think about profits and not the people and the planet.
These are three words that “we as Catholics strive to stand up against”, three forms of a lack of love: “the love that Pope Francis reminds us to embrace as a commandment from God and as an example from the life of Jesus”, says Yeb Saño.
A wonderful interview w/ @YebSano following @CathClimateMvmt meeting w/@Pontifex last week “This crisis needs to be a uniting factor for all faith communities & for political leaders…” https://t.co/a7O4cpumrf Scroll down page for audio. #livelaudatosi @LaudatoSi_IRE #LiveLent
— Jane Mellett (@Janemellett) March 1, 2020
“Enamoured of our present epoch, blind to all its characteristic dangers, intoxicated with everything modern, there are many Catholics who no longer ask whether something is true, or whether it is good and beautiful, or whether it has an intrinsic value: they ask only whether it is up-to-date, suitable to ‘modern man’ and the technological age, whether it is challenging, dynamic, audacious, progressive.”
Dietrich von Hildebrand wrote: “It is sad enough when people lose their faith and leave the Church; but it is much worse when those who in reality have lost their faith remain within the Church and are giving to Christian revelation the interpretation that suits ‘modern man.’” pic.twitter.com/iSYc0BiuWM
— Kattoliko Pensiero (@kattolikamente) April 2, 2019
(Seattle Times) Sudden resignation of two Seattle-area Roman Catholic school teachers stirs protests over church stance on same-sex relationships
Two people close to one of the teachers, Paul Danforth — his mother, Mary Danforth, and his fiance, Sean Nyberg — said his departure was related to news that he was planning to marry another man. They said they couldn’t comment about whether the teachers were fired, quit voluntarily or were asked to resign.
Several students said they already knew that Danforth and the other teacher were both in relationships with same-sex partners.
Kennedy Catholic mother Erika DuBois, who helped plan the walkout, said the news of the teachers’ departures shocked her. She said she knew that Catholic school teachers had to sign a contract that includes a morality clause about adhering to church values but that she didn’t expect the school to act on the clause.
I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
In 2015, the basketball player told GQ that after the matter was resolved, he decided to shed some superficiality he felt he had built up in his public persona.
“What I came to understand, coming out of Colorado, is that I had to be me, in the place where I was at that moment.”
Bryant said it was a priest who helped him to make some important personal realizations during the ordeal.
Describing his fear of being sent to prison for a crime he believed he had not committed, Bryant told GQ that “The one thing that really helped me during that process—I’m Catholic, I grew up Catholic, my kids are Catholic—was talking to a priest.”
Basketball superstar #KobeBryant, who died Sunday in a helicopter crash, was a Catholic who said his faith helped him to get through some of the most difficult moments of his life. https://t.co/HQz1OypcUA
— Catholic News Agency (@cnalive) January 26, 2020
For the Catholic Church, this means starting with our mission of making disciples of Jesus Christ. But the road to the financial health of a parish also means seeing financial resources as a spiritual issue, and encouraging parishioners to contribute, as Christian disciples, relative to their means. We recommend three steps to get started.
Preach and teach about money more. The Bible has some great wisdom on how to handle money, and Jesus had more to say about it than any other issue. The pulpit needs to be leveraged to give parishioners insight on money and how giving can be an act of faith. Beyond the pulpit, parishes can host courses to help people get out of debt and more skillfully manage their money.
Talk about money more but ask for it less. Incessant, guilt-tinged “asks” for causes ranging from busted boilers to leaky roofs create the impression that all the church talks about is money. These asks take the form of second collections, special appeals, sales in the lobby and, of course, raffles, bake sales and bingo. These fundraisers create confusion, and parishes should wean themselves off of them. At Mass, pass the offering basket once, and, barring an extraordinary event, ask for additional financial support no more than once a year.
Lead by example. The Gospels say that people followed Jesus because he spoke as one having authority. Church leaders can speak with authority about money when we ourselves are giving at a sacrificial level through our gifts of time, talent or, when possible, financial resources. Our credibility is further enhanced when we are good stewards of the money we receive in offerings, honoring parish budgets, avoiding unnecessary debt and eliminating unneeded expenses.
Leaders of one Catholic megachurch say the US Church is heading for a financial crisis and needs to redo its revenue model https://t.co/lcaAztHi6g
— Michelle Boorstein (@mboorstein) January 14, 2020
Whenever you read about bishops here, it’s usually to complain about their failings. I’m delighted to be able to write about something good a bishop has done. In this case, it’s the Antiochian Orthodox Bishop Basil Essey, of Wichita, who corrected one of his priests, Father Aaron Warwick. As I wrote here, Father Aaron published an essay in a dissenting Orthodox online journal in which he called for a strong revision in Orthodox pastoral care for LGBT people — including encouraging same-sex couples to pair off and keep their sex lives within the pairing. Father Aaron insisted that he wasn’t challenging Church teaching, only pastoral practice, but this is a Jesuitical distinction without a difference (no, it really is: this is the tactic the Catholic LGBT activist priest James Martin, SJ, uses).
Father Aaron was scheduled to be elevated to archpriest (sort of like “monsignor” in the Catholic Church) this month, but now, that’s not going to happen quite yet. This went out yesterday:
I don’t know what, exactly, Bishop Basil did, but Father Aaron issued a public apology, and a retraction of his essay….
There is no more difficult stance in contemporary American culture for a cleric, bishop or not, to take than the one Bishop Basil has taken here. When our priests, pastors, and bishops do take those stands, we need to praise them, and praise them publicly. A senior church leader who doesn’t temporize or surrender to the culture — imagine that! God, send us more!
Read it all (cited by yours truly in the morning sermon).
(NC Register) Former Chaplain to the Queen of England Gavin Ashenden Converting to Roman Catholicism
Gavin Ashenden, a former Honorary Chaplain to the Queen in the Church of England who was consecrated a bishop in a Continuing Anglican ecclesial community, will be received into the Catholic Church on Sunday.
He will receive confirmation Dec. 22 during a Mass at Shrewsbury Cathedral from Bishop Mark Davies of Shrewsbury.
His wife, Helen, became a Catholic about two years ago in the Diocese of Shrewsbury.
“Having come to believe that the claims and expression of the Catholic faith are the most profound and potent expression of apostolic and patristic belief, and to accept the primacy of the Petrine tradition, I am grateful to the Bishop of Shrewsbury and the Catholic community in his diocese for the opportunity to mend 500 years of fractured history and be reconciled to the Church that gave birth to my earlier tradition,” Ashenden has said.
(ABC Aus.) David Furse-Roberts –‘Evangelicals and Catholics Together’ — why it still matters after 25 years
Appealing to what Richard Baxter and C.S. Lewis famously called “mere Christianity,” the 6,500 word document drew primarily from New Testament precepts and the Trinitarian doctrine of the Nicene Creed. Affirming a common Christ as Lord and Saviour, ECT declared that “Evangelicals and Catholics are brothers and sisters in Christ.” Recognising the saving power of the cross and the authority of a divinely-inspired Bible, ECT affirmed “together that we are justified by grace through faith because of Christ,” and that “Christians are to teach and live in obedience to the divinely inspired Scriptures, which are the infallible Word of God.”
At the same time as affirming a common Christianity, ECT did not seek to paper over the real and ongoing differences existing between the two traditions — most notably in their ecclesiology, doctrines of the sacraments and scriptural authority vis-à-vis church tradition. Realistic about its scope and ambition, the agreement made it clear that it could not, in itself, resolve these doctrinal disputes stemming from the Reformation.
Shifting to the Christian church’s engagement with society, the ECT recognised the enormous degree of overlap between the Catholic social teaching of the papal encyclicals and Evangelical social ethics, articulated in books such as John Stott’s Issues Facing Christians Today. As such, it called for Evangelicals and Catholics to cooperate in contending for the importance of marriage and family, the sanctity of human life at all stages of development and a free society based on a market economy with humane safeguards to protect the poor and weak from poverty or exploitation.
Prominent Evangelical signatories to ECT included: the Reformed Anglican theologian, J.I. Packer; the founder of Campus Crusade for Christ, Bill Bright; the Evangelical historian, Mark Noll; and the author and cultural commentator, Os Guinness. Meanwhile, from within the Catholic fold, ECT attracted the endorsements of Michael Novak from the Institute on Religion and Democracy; George Weigel, the acclaimed biographer of Pope John Paul II and Senior Fellow of the Ethics and Public Policy Centre; Cardinal John O’Connor of New York; and Archbishop Francis Stafford of Denver.
(Post-Gazette) A new Pittsburgh area Roman Catholic parish merger is ‘managing growth rather than decline’
At a packed 11 a.m. Mass at Holy Child Church in Bridgeville, the Rev. Dennis Yurochko explained he was wearing rose-colored vestments to mark Gaudete Sunday — the third Sunday in the Advent season that signifies a time to rejoice as Christ’s birth approaches.
Another reason for celebration, he told the Roman Catholic congregation, is that Holy Child will officially merge on Jan. 6 with nearby St. Barbara and St. Mary churches to create the new Corpus Christi Parish.
Unlike many parishes in the Diocese of Pittsburgh grappling with empty pews and uncertain futures, Corpus Christi “is thankfully managing growth rather than decline,” Father Yurochko said.
About 10,000 individuals are registered in what will be the new parish, he said, including about 6,600 at Holy Child; 2,700 at St. Barbara, also in Bridgeville; and about 1,500 at St. Mary in Cecil, Washington County.
A new Catholic parish merger is ‘managing growth rather than decline’ https://t.co/Qsm2d04wgU
— Pittsburgh Post-Gazette (@PittsburghPG) December 16, 2019
Like many arts spaces in New York City, the Sheen Center for Thought & Culture offers a varied mix of events, from film screenings to gallery exhibits.
But the nonprofit venue in Manhattan’s NoHo neighborhood differs in that its mission is exactly that—a religious calling.
The Sheen Center is the cultural home of the Archdiocese of New York. And even as the Roman Catholic Church has contended with a range of issues and scandals in recent years, the center has proved something of a local success story.
Since the Sheen opened in 2015, it has expanded its programming. It now hosts more than 50 events annually that encompass many cultural disciplines, plus talks and lectures. The center’s leadership also says it draws its audience from beyond the base of 2.8 million Catholics throughout the metropolitan New York City area, noting that a local rabbi, Joseph Potasnik, serves on its board.
The Sheen Center’s leader says its programming is meant to connect audiences with Catholicism on a broad level by promoting “the arts that are good, true and beautiful” https://t.co/KfSfITY8Fq
— WSJ New York (@WSJNY) November 16, 2019
Dan Hitchens recently described Newman as “a literary and theological genius.” That he certainly was. For years, I have told students who want to improve their prose that they need to read three great English writers: William Hazlitt, George Orwell, and Cardinal Newman. No less a connoisseur of literary elegance than James Joyce, speaking through Stephen Dedalus, declared Newman to be the greatest of all English prose stylists.
But for all of the dazzling brilliance of the sermons and the Apologia, his writings do vary dramatically in quality. His novels are mediocre, replete with cardboard characters and dreary, didactic speechifying. Callista has some curiosity value as a Christian novel set in the third century, but only Loss and Gain has remained consistently in print; and that, I suspect, is not because of its literary merit but because of its trite apologetic for Rome. As for Newman’s theology, the Development and the Grammar certainly represent serious and influential contributions to religious thought. Yet Tract XC remains one of the most self-serving and embarrassing pieces of historical and theological tosh ever penned by an otherwise intelligent person. Not even the author found his arguments cogent or persuasive—why should anyone else do so?
Yet Protestants, as I have written elsewhere, should read Newman and take him seriously, particularly his thoughts on doctrinal development and on Christianity as a dogmatic faith. But there are other reasons to study his work. While it may seem paradoxical to say this, his very lack of originality is also one of his great contributions to the Christian faith.
Newman’s doctrine of God and his Christology were unoriginal; but his rhetoric has few equals in the history of the church.https://t.co/fo723VxNVg
— First Things (@firstthingsmag) October 9, 2019
Family, friends, honor, and integrity: These are natural loves. Throughout history, men and women have been willing to die for these loves. As Christians, though, we claim to be animated—first and foremost—by a supernatural love: love for God as our Creator and Jesus Christ as his Son. St. Polycarp, for all his caution and prudence, eventually did choose martyrdom rather than repudiate his Christian faith.
The issue at hand is this: Are we really willing to do the same; and if so, how must we live in a way that proves it? These aren’t theoretical questions. They’re brutally real. Right now Christians in many countries around the world are facing the choice of Jesus Christ or death. Last year the German novelist Martin Mosebach published an account of the 21 migrant workers in Libya who were kidnapped by Muslim extremists and executed for their faith. Twenty were Coptic Christians from Egypt. One was another African who refused to separate himself from his brothers in the faith.
The murder of those 21 Christians is captured on video. It’s hard to watch—not just because the act is barbaric, but also because, in our hearts, we fear that, faced with the same choice, we might betray our faith in order to save our lives. Put frankly, the martyrs, both ancient and modern, frighten us as much as they inspire us. And maybe this reaction makes perfect sense. Maybe it’s a version of the biblical principle that the fear of the Lord is the beginning of wisdom. Fear of martyrdom is the beginning of an honest appraisal of our spiritual mediocrity.
So I think we should consider this fear for a moment, rather than repressing it, as we so often do.
The Christian men beheaded on the Libyan beach are not really so remote from us. The worry we naturally feel, that we might fail a similar test, is a concrete and urgent version of the anxiety we rightly feel when we think about coming before the judgment of God. If we’re honest about ourselves, we know that we’re likely to fail that test too. After all, we’re barely able to live up to the basic demands of the Ten Commandments. Many of us have trouble following even the minimal norms of a Catholic life: regular confession and Mass attendance, kindness to others, and a few minutes of daily prayer. If those very simple things are struggles, how can we possibly have the spiritual strength to face martyrdom? Or the judgment of a just God?
Chaput: “It’s a good thing, a vital thing, to consider what we’re willing to die for. What do we love more than life? To even ask that question is an act of rebellion against a loveless age. And to answer it with conviction is to become a revolutionary…” https://t.co/E0bibJYVC5
— Ryan T. Anderson (@RyanTAnd) October 14, 2019