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National Catholic Register, Nov 30, 2024 / 04:48 am (CNA).

St. Andrew, whose feast day is Nov. 30, was one of the two initial disciples of John the Baptist who encountered Jesus at the beginning of John's Gospel. He was one of Jesus' closest disciples, but many people know little about him.

St. Andrew was the brother of St. Peter, also known as Simon bar-Jonah. He and Andrew shared the same father, so the latter would have been known as Andrew bar-Jonah.

Andrew is regularly mentioned after Simon Peter, which suggests that he was Peter's younger brother. Like his brother Peter, and their partners James and John, Andrew was initially a fisherman on the Sea of Galilee.

Here are 8 more things to know and share about St. Andrew the Apostle:

1) What does the name "Andrew" mean?  

The name Andrew (Greek, Andreas) is related to the Greek word for "man" (Aner, or, in the genitive, Andros). It originally meant something like "manly," expressing the parents' hopes for their baby boy.

Interestingly, Andrew's name is of Greek origin, not Aramaic. Pope Benedict XVI commented:

"The first striking characteristic of Andrew is his name: It is not Hebrew, as might have been expected, but Greek, indicative of a certain cultural openness in his family that cannot be ignored. We are in Galilee, where the Greek language and culture are quite present [General Audience, June 14, 2006]."

The fact that their father — Jonah (or Jonas) — gave his elder son (Simon) an Aramaic name and his younger son (Andrew) a Greek name reflects the mixed Jewish-Gentile environment of Galilee.

2) How close was he to Jesus?

In the synoptic Gospels and Acts, the 12 apostles are always listed in three group of four individuals. The first of these groups indicates those who were the closest to Jesus. It includes the two pairs of brothers: (1) Peter and Andrew, the sons of Jonah, and (2) James and John, the sons of Zebedee.

Andrew was thus one of the four disciples closest to Jesus, but he seems to have been the least close of the four.

This is reflected in the fact that, several times, Peter, James and John seem to have privileged access to Jesus, while Andrew is not present.

For example, Peter, James and John were those present for the Transfiguration, but Andrew was not. They were the closest three, while Andrew was a distant fourth.

This is ironic.

3) Why the irony of this more 'distant' relationship?

Because Andrew was one of the first followers of Jesus. In fact, he discovered Jesus before his brother Peter did.

Indeed, he was one of the two initial disciples of John the Baptist who encountered Jesus at the beginning of John's Gospel.

Because he followed Jesus before St. Peter and the others, he is called the Protoklete or "First-Called" apostle.

Pope Benedict comments:

"He was truly a man of faith and hope; and one day he heard John the Baptist proclaiming Jesus as: 'the Lamb of God' (John 1: 36); so he was stirred, and with another unnamed disciple followed Jesus, the one whom John had called 'the Lamb of God.' The Evangelist says that 'they saw where he was staying; and they stayed with him that day...' (John 1: 37-39).

Thus, Andrew enjoyed precious moments of intimacy with Jesus. The account continues with one important annotation: 'One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. He first found his brother Simon, and said to him, 'We have found the Messiah' (which means Christ). He brought him to Jesus' (John 1: 40-43), straightaway showing an unusual apostolic spirit.

Andrew, then, was the first of the Apostles to be called to follow Jesus. Exactly for this reason the liturgy of the Byzantine Church honors him with the nickname: 'Protokletos' [protoclete], which means, precisely, 'the first called.'"

4) What do the Gospels reveal to us about St. Andrew?

There are three notable incidents. The first occurs when Jesus performs the multiplication of loaves. Pope Benedict notes:

"The Gospel traditions mention Andrew's name in particular on another three occasions that tell us something more about this man. The first is that of the multiplication of the loaves in Galilee. On that occasion, it was Andrew who pointed out to Jesus the presence of a young boy who had with him five barley loaves and two fish: not much, he remarked, for the multitudes who had gathered in that place (cf. John 6: 8-9).

In this case, it is worth highlighting Andrew's realism. He noticed the boy, that is, he had already asked the question: 'but what good is that for so many?' (ibid.), and recognized the insufficiency of his minimal resources. Jesus, however, knew how to make them sufficient for the multitude of people who had come to hear him."

5) When else does Andrew come to the forefront?

A second instance is when he and the other core disciples question Jesus about his statement that the beautiful stones of the Temple will be torn down.

Pope Benedict notes:

"The second occasion was at Jerusalem. As he left the city, a disciple drew Jesus' attention to the sight of the massive walls that supported the Temple. The Teacher's response was surprising: he said that of those walls not one stone would be left upon another. Then Andrew, together with Peter, James and John, questioned him: 'Tell us, when will this be, and what will be the sign when these things are all to be accomplished?' (Mark 13: 1-4).

In answer to this question Jesus gave an important discourse on the destruction of Jerusalem and on the end of the world, in which he asked his disciples to be wise in interpreting the signs of the times and to be constantly on their guard.

From this event we can deduce that we should not be afraid to ask Jesus questions but at the same time that we must be ready to accept even the surprising and difficult teachings that he offers us."

6) Is there a third instance in which the Gospels reveal St. Andrew's importance?

In a third instance, St. Andrew — with his Greek name — serves as a bridge between Jewish and Gentile followers of Jesus. Pope Benedict explains:

"Lastly, a third initiative of Andrew is recorded in the Gospels: the scene is still Jerusalem, shortly before the Passion. For the Feast of the Passover, John recounts, some Greeks had come to the city, probably proselytes or God-fearing men who had come up to worship the God of Israel at the Passover Feast. Andrew and Philip, the two Apostles with Greek names, served as interpreters and mediators of this small group of Greeks with Jesus.

The Lord's answer to their question — as so often in John's Gospel — appears enigmatic, but precisely in this way proves full of meaning. Jesus said to the two disciples and, through them, to the Greek world: 'The hour has come for the Son of man to be glorified. I solemnly assure you, unless a grain of wheat falls to the earth and dies, it remains just a grain of wheat; but if it dies, it produces much fruit' (12: 23-24). 

Jesus wants to say: Yes, my meeting with the Greeks will take place, but not as a simple, brief conversation between myself and a few others, motivated above all by curiosity. The hour of my glorification will come with my death, which can be compared with the falling into the earth of a grain of wheat. My death on the Cross will bring forth great fruitfulness: in the Resurrection the 'dead grain of wheat' — a symbol of myself crucified — will become the bread of life for the world; it will be a light for the peoples and cultures.

Yes, the encounter with the Greek soul, with the Greek world, will be achieved in that profundity to which the grain of wheat refers, which attracts to itself the forces of heaven and earth and becomes bread.

In other words, Jesus was prophesying about the Church of the Greeks, the Church of the pagans, the Church of the world, as a fruit of his Pasch."

7) What happened to Andrew in later years?

Pope Benedict noted:

"Some very ancient traditions not only see Andrew, who communicated these words to the Greeks, as the interpreter of some Greeks at the meeting with Jesus recalled here, but consider him the Apostle to the Greeks in the years subsequent to Pentecost. They enable us to know that for the rest of his life he was the preacher and interpreter of Jesus for the Greek world.

Peter, his brother, traveled from Jerusalem through Antioch and reached Rome to exercise his universal mission; Andrew, instead, was the Apostle of the Greek world. So it is that in life and in death they appear as true brothers — a brotherhood that is symbolically expressed in the special reciprocal relations of the See of Rome and of Constantinople, which are truly Sister Churches."

 8) How did St. Andrew die?

Pope Benedict noted:

"A later tradition, as has been mentioned, tells of Andrew's death at Patras [in Greece], where he too suffered the torture of crucifixion.

At that supreme moment, however, like his brother Peter, he asked to be nailed to a cross different from the Cross of Jesus.

In his case it was a diagonal or X-shaped cross, which has thus come to be known as 'St Andrew's cross.'

This is what the Apostle is claimed to have said on that occasion, according to an ancient story (which dates back to the beginning of the sixth century), entitled The Passion of Andrew: 

'Hail, O Cross, inaugurated by the Body of Christ and adorned with his limbs as though they were precious pearls. Before the Lord mounted you, you inspired an earthly fear. Now, instead, endowed with heavenly love, you are accepted as a gift.

'Believers know of the great joy that you possess, and of the multitude of gifts you have prepared. I come to you, therefore, confident and joyful, so that you too may receive me exultant as a disciple of the One who was hung upon you. ... O blessed Cross, clothed in the majesty and beauty of the Lord's limbs! ... Take me, carry me far from men, and restore me to my Teacher, so that, through you, the one who redeemed me by you, may receive me. Hail, O Cross; yes, hail indeed!'

Here, as can be seen, is a very profound Christian spirituality. It does not view the Cross as an instrument of torture but rather as the incomparable means for perfect configuration to the Redeemer, to the grain of wheat that fell into the earth.

Here we have a very important lesson to learn: Our own crosses acquire value if we consider them and accept them as a part of the Cross of Christ, if a reflection of his light illuminates them."

This article was originally published by the National Catholic Register on Nov. 27, 2013, and has been updated and adapted for CNA.

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CNA Staff, Nov 30, 2024 / 06:00 am (CNA).

For Soren and Ever Johnson, it was love at first sight when they met on the steps of the Dominican Priory in Krakow, Poland, 24 years ago. Within a few weeks, the pair knew they wanted to marry and dedicate their life together to promoting Pope John Paul II's new evangelization. 

Last month the couple marked the 10th anniversary of one of the fruits of their ministry: Trinity House Cafe, which they operate in Leesburg, Virginia.

In a recent interview with CNA, the Johnsons shared how their mutual love of St. John Paul II led them to open Trinity House on Oct. 24, 2014, and dedicate their lives to full-time ministry. 

"With our marriage, it was a gift of love at first sight and just finding our true love and best friend for life, and knowing that very quickly," Soren told CNA. "Then, just given our inspiration, our faith, and the witness of our own parents and families, we saw how marriage is not a private good. It's a gift, a sacrament that has such beautiful dimensions with regard to the community, to family."

Rather than keeping their marriage and faith "privatized," Soren recalled that they "both felt very deeply early on in our marriage that we've been given this gift to share with others. And if we don't share it, we really are not stewarding the gift as God intended."

The founding of Trinity House

The couple, who are parents to five children ages 13 to 21, explained how the cafe was an outgrowth of following their deep sense of mission. 

Ever was working for George Weigel at the time, a Catholic intellectual and author who was then writing his famous biography of Pope John Paul II.  

"There was this steady stream of people coming through his office saying, 'How do we get involved in the new evangelization?'" Ever explained. "So eventually, Soren and I said, 'Let's put together a group of these people,'" and the John Paul II Fellowship was born. For many years, the group held sponsored events such as Masses, talks, seminars, dinners, and other cultural and social events. 

Yet, after a while, Ever said the couple felt they had been "preaching to the choir," and what they were doing wasn't quite the new evangelization. So they told the group: "Let's open a place in public and continue to do all of these cool events, but in public, where you lower the barriors to entry." 

After several years of fundraising and searching for a location, the Johnsons stumbled upon the building that was to become Trinity House Cafe. It was Sunday, April 27, 2014, and they were driving home from the simulcast celebration of John Paul II's canonization Mass at the National Shrine in Washington, D.C. 

"[While] we drove back into Leesburg on our way home, we saw the 'For Lease' sign right under the Church and Market Street signs in the front yard," Ever said, laughing: "And I was like, 'Oh my gosh, I think that's it! That's incredible!' [John Paul II] was all about bringing the Church and market together." 

Having leased the building since the cafe's founding, the Johnsons are now hoping to purchase it. They were made an exclusive offer from their landlord for a limited time and have decided to go for it. 

"Earlier in November, Trinity House Community launched a $450,000 capital campaign to secure the building as both its flagship cafe and market location and the headquarters of its growing ministry to families," Soren told CNA. 

A historic registry home dating back to the 1700s, the building was once home to two generations of Methodist ministers. 

The Trinitarian icon

Hanging above the fireplace in the Trinity House Cafe is the Trinity icon by the Russian monk Andre Rublev. Its prominent display does not serve a merely aesthetic purpose but represents the core of the Johnsons' mission both at Trinity House and with their new evangelization curriculum model, "Heaven in Your Home." 

Five years after the Johnsons opened Trinity House, they began teaching this family-life model.

"St. John Paul II said that the future of humanity passes by way of the family," Soren said. "And if we go back to the catechism, we are really reminded of how it says that the Christian family is a communion of persons, a sign and image of the communion of the Father and the Son and the Holy Spirit."

Having "always been deeply moved by the visual depiction of the communion of divine persons," in Rublev's icon, the Johnsons developed their curriculum based on Church teaching about the Trinity.

"The mission is to inspire families to make home 'a taste of heaven' for the renewal of faith and culture," Ever said. 

The Johnsons will also be releasing a new book in early 2025 titled "Heaven in Your Home Letters and Guide: Nurturing Your Holy Family," which includes a foreword by Supreme Knight Patrick Kelly of the Knights of Columbus. The new release is a follow-up to their book "Heaven in Your Home Letters and Guide: Inspiration and Tools for Building a Trinity House."

Fostering relationships 

The cafe has done more over the years than offer hot beverages, freshly baked goods, and beautiful religious items — it's been a place for relationships to grow, including some romances.

"I think we're on to three couples who have met at the cafe and gone on to the beautiful gift of marriage," Soren shared. "That's just a very striking example of the friendships that are begun and strengthened here."

Daniel Thetford met his wife at a Bible study at Trinity House and told CNA: "I feel like any time we stop there it's just really warm and hospitable — the place everyone envisions from their favorite book or movie or TV show. It really feels like an episode of 'Gilmore Girls' or something." 

Thetford and his wife continue to visit the cafe whenever they are able and even took some of their engagement photos there.

Located across the street from the Leesburg Courthouse, the cafe draws people from all walks of life, Soren said, noting that "the faith is here if you want to go deeper, but if you just want to come into a beautiful cafe and be welcomed, listened to, and served, then that is a wonderful experience, and it can be just that." 

The point, he continued, is that "beauty can be the first part of a conversation that leads people into the truth and goodness that we know." 

Several customers at Trinity House have told the Johnsons that their time at the cafe has led them to return to the faith. 

"People are embodied," Ever added. "That was a big focus of JP II, as well, to stop having the faith in your head. If you create an embodied context that is healthy, that gives people the input that they need, you're going to get a certain output. And that's what happens: People turn to deeper conversations when they're in that environment."

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London, England, Nov 29, 2024 / 12:20 pm (CNA).

The Catholic bishops of England and Wales have expressed dismay after a historic vote today, Nov. 29, during which Members of Parliament (MPs) voted in favor of assisted suicide.

Following a five-hour, Second Reading debate in the House of Commons, 330 MPs voted in favor of the Terminally Ill Adults (End of Life) Bill, while 275 voted against it. 

While this does not mean that assisted suicide is now law in England and Wales, it does mean the Bill will now progress to the next legislative stage. 

The last time MPs voted on the issue in 2015, the Bill was voted down at Second Reading and progressed no further.

Following the vote today, Bishop John Sherrington, Lead Bishop for Life Issues, said that he hopes and prays the Bill might be rejected at a later stage in the legislative process.

In a statement released this afternoon, Sherrington said: "We are disappointed that MPs have voted in favor of the Terminally Ill Adults (End of Life) Bill progressing through Parliament. We believe that this bill is flawed in principle and also contains particular clauses that are of concern. We ask the Catholic community to pray that Members of Parliament will have the wisdom to reject this bill at a later stage in its progress."

Sherrington said that bishops were particularly concerned about a lack of protection for conscientious objection. 

"In addition to being opposed to the principle of assisted suicide, we are particularly concerned with clauses in the bill that prevent doctors from properly exercising conscientious objection, provide inadequate protection to hospices and care homes that do not wish to participate in assisted suicide and allow doctors to initiate conversations about assisted suicide," he said. "We ask that these voices be heard in the next stages of the Bill to strengthen the deep concerns about this proposed legislation."

The Bill would allow assisted suicide for people aged 18 and over, who are terminally ill and have a prognosis of six months or less.

Sherrington went on to say that real compassion involves supporting people at the end of their lives. 

"We have expressed the view, during this debate, that genuine compassion involves walking with those who need care, especially during sickness, disability, and old age," he said. "The vocation to care is at the heart of the lives of so many people who look after their loved ones and is the sign of a truly compassionate society. It is essential that we nurture and renew the innate call that many people have to compassionately care for others."

Sherrington continued: "It remains the case that improving the quality and availability of palliative care offers the best pathway to reducing suffering at the end of life. We will continue to advocate for this and support those who work tirelessly to care for the dying in our hospices, hospitals and care homes."

Meanwhile, pro-life campaigners have vowed not to give up. 

Spokesperson for Right To Life UK, Catherine Robinson, said: "This is just the first stage of a long journey through the Commons and then the Lords for this dangerous assisted suicide Bill. We are now going to redouble our efforts to ensure we fight this Bill at every stage and ensure that it is defeated to protect the most vulnerable."

"A very large number of MPs spoke out against this extreme proposal in Parliament today. They made it clear that this dangerous and extreme change to our laws would put the vulnerable at risk and see the ending of many lives through assisted suicide," Robinson said.

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CNA Newsroom, Nov 29, 2024 / 12:50 pm (CNA).

While millions of Americans were traveling or cooking or getting ready to watch a football game, several thousand volunteers with the Society of St. Vincent de Paul were serving Thanksgiving meals to those who needed them. 

"Many communities have a sizable level of poverty, people who just need that helping hand up," said Michael Acaldo, chief executive officer of the national council of the Society of St. Vincent de Paul, a Catholic charitable organization headquartered in St. Louis. 

In Baton Rouge, Louisiana, Acaldo said, more than 300 volunteers were scheduled to serve more than 3,000 people at four sites. 

It started in the late morning at Baton Rouge River Center, which included sit-down meals but also a drive-through component since it's near a highway. St. Gerard Catholic Church was scheduled to kick off its meal in the late morning as well, followed by meals in the society's dining room in Baton Rouge and at McKinley Alumni Community Center. 

The Baton Rouge society has been serving Thanksgiving Day meals since about 1982, Acaldo told CNA. 

In Phoenix, more than 500 volunteers were expected to serve about 7,000 meals at seven locations, under the direction of executive chef Chris Hoffman, who has worked at the Ritz Carlton and other resorts, said Ryan Corry, chief philanthropy officer of the Society of St. Vincent de Paul there. 

"And his style is that he wants to put dignity and humanity on a plate, every single day," Corry said. 

Breakfast at the Phoenix dining room was at 7 a.m.; the last meal of the day ended at about 6:15 p.m., he said. In between, there are brunches, lunches, and dinners. 

The major Thanksgiving meal in Phoenix included turkey, ham, mashed potatoes, sweet potatoes, and green beans. 

And, Corry added: "We have the most number of pumpkin pies I've ever seen in my life." 

'The center of their day' 

The Society of St. Vincent de Paul was founded in 1833 in France by Blessed Frédéric Ozanam and Emmanuel Bailly to help the poor in Paris. The American version was founded in 1845 at what is now the old cathedral in St. Louis. 

Members of local conferences, who are known as Vincentians, serve more than 5 million people a year in the United States, according to the organization's national council. 

On Thanksgiving, organizers of the meals say they appreciate the time volunteers take on what is one of the quintessential family-gathering days in the United States. 

"Thanksgiving Day is a wonderful day to be with family and friends, and those who are taking their time or talent, it's the most valuable thing we've got – they understand the need in the community, and they're sacrificing time with their family to help those who don't have family," Acaldo said. 

Many who come to serve have been doing so for years. 

"For volunteers who come here, they plan their day around volunteering. This is the center of their day," Corry said. 

The Phoenix version includes a program called "Hearts and Hands," aimed at accommodating multigenerational families of volunteers with age-appropriate tasks, from as young as 3 to people in their 90s, Corry said. 

Charity in the Society of St. Vincent de Paul isn't a one-way street, he said. 

"It's special because not only do we serve people, but we give people an opportunity of service," Corry said. 

While many of the volunteers didn't watch football games on television, at the dining room on West Jackson Street in Phoenix, less than a mile away from the Arizona State Capitol, some had a chance to see former Kansas City Chiefs kicker Nick Lowery and about 20 other National Football League retirees. Not a lot of fuss will be made over them, though, Corry said. 

"They [weren't] there for celebrity status. They're working," Corry said. 

This year has been tougher for poor people in Maricopa County (which includes Phoenix) than 2023, he said. 

"We've seen a 30% increase in requests for food, year over year," Corry said. 

Corry noted that while Thanksgiving Day brings a lot of attention, the society plans to feed about the same number of people in Phoenix on the day after Thanksgiving and every day after that. 

"In some ways it's a really special day," Corry said, referring to Thanksgiving. "In other ways, it's another day for us to care for God's people." 

Gratitude  

In Pittsburg, California, about 25 miles northeast of Oakland, several dozen volunteers were scheduled to serve about 200 meals overseen by a trained chef, said Claudia Ramirez, executive director of the Society of St. Vincent de Paul District Council of Contra Costa County. 

The regional council of the society has been serving meals on Thanksgiving Day for the past 15 years. 

"Everybody comes to help support the community and do the good we can, and share the blessings we have," Ramirez said. To the usual menu this year was added butternut squash soup, she said. 

The gathering began at 10 a.m. with the distribution of coats, scarves, toiletry items, and notes from kids in Catholic religious education programs to the people coming for meals – "So they all know they are loved and appreciated this Thanksgiving Day," Ramirez said. 

At 10:30 a.m., volunteers and those being served gathered for a "Gratitude Circle," in which those who want can take the microphone and say what they are grateful for. It usually takes about a half-hour to 45 minutes. 

"They do it very much from the heart," Ramirez said. 

The event isn't just a meal, she said, but a meeting of hearts. 

"This is what makes us Vincentians: We see Christ in those we serve," Ramirez said. "And if we're doing our work well, they see Christ in us." 

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Puebla, Mexico, Nov 29, 2024 / 07:00 am (CNA).

Mexico's bishops have issued a statement clarifying that there is no such thing as an approved "Mayan rite" of the Mass and that the Vatican has only authorized specific liturgical adaptations for indigenous communities in Chiapas state in southern Mexico.

In a statement issued Nov. 24, the Mexican Bishops' Conference (CEM, by its Spanish acronym) provided several details about the recent adaptations to the Ordinary of the Mass approved by the Dicastery for Divine Worship and the Discipline of the Sacraments.

On Nov. 8, the Vatican granted the recognitio, endorsing the "adaptations to the Ordinary of the Mass in Spanish" for the Tseltal, Tsotsil, Ch'ol, Tojolabal, and Zoque ethnic groups of the Diocese of San Cristóbal de las Casas, located in the Mexican state of Chiapas.

According to the CEM statement, "no 'Mayan rite', "Mayan altar", "prayers to cardinal points" or "transfer of the liturgical presidency to lay persons" have been approved.

The bishops further clarified that "ritual dances during the celebration" were not approved by the dicastery but rather "rhythmic swaying of the body" performed by indigenous communities as a legitimate cultural expression.

The CEM stressed that these adaptations "do not constitute a new rite or a substantial modification of the structure of the Mass of the Roman Missal" and are applicable exclusively to the indigenous peoples indicated and not to other communities of the faithful.

What did the Vatican approve?

Among the authorizations granted by the Vatican is the ministry of the "principal," a person recognized in his or her community who acts as a monitor at specific moments of prayer.

According to the CEM, the principal "invites the assembly to pray aloud at certain moments of the celebration," always at the invitation of the priest presiding at the Mass and without assuming "at any time the liturgical presidency."

Another approved modification is the "prayer of the assembly moderated by the principal," which is performed at three points: "at the beginning of the Mass, after the greeting," "during the prayer of the faithful," and "in thanksgiving after Communion."

In the latter, the prayer can be performed with body movements accompanied by music, which, according to the statement, "is not a ritual dance, but rhythmic swaying of the body."

The "ministry of incense" was also authorized, which allows lay people designated by the diocesan bishop to incorporate "the traditional use of incense proper to the communities."

Context of the adaptations

According to the statement, these adaptations are the result of "a careful process of diocesan discernment," which was studied and approved by the Mexican Episcopal Conference (CEM), guaranteeing "respect for both the nature of the liturgy and legitimate cultural expressions."

The implementation of these adaptations, the bishops stated, will be optional and "will be carried out gradually" and with "pastoral monitoring of its application." To this end, "the necessary training will be provided to priests and pastoral workers."

The bishops concluded their statement by reiterating their "commitment to the authentic inculturation of the liturgy, always in communion with the universal Church and under the guidance of the Magisterium."

Cardinal Felipe Arizmendi Esquivel, who led the Mexican bishops' efforts to promote these adaptations, said in a message shared with ACI Prensa, CNA's Spanish-language news partner, that "this is very significant," since it is the second time in history after the Second Vatican Council in which liturgical adaptations were approved; the other was for the Diocese of Zaire in Africa.

This story was first published by ACI Prensa, CNA's Spanish-language news partner. It has been translated and adapted by CNA.

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Madrid, Spain, Nov 28, 2024 / 07:30 am (CNA).

The Spanish Bishops' Conference has published a doctrinal note criticizing the practice of so-called "intergenerational healing" or "healing of the family tree" promoted by some Catholic priests.

The doctrinal note was published in response to these practices "in some Spanish dioceses, especially in the area of ??prayers and retreats organized by new religious movements of a charismatic nature."

After receiving reports from various experts "in the fields of dogmatic theology, spiritual theology and psychology," the conference's Commission for the Doctrine of the Faith prepared the text that was approved for publication.

The doctrinal note identifies as originators of these practices Anglican missionary Kenneth McAll, Claretian religious John Hampsch and Catholic priest Robert DeGrandis of the Society of St. Joseph, "who has popularized the practice in the Catholic Charismatic Renewal due to his involvement in it."

These authors teach "the intergenerational transmission of sin and, correlatively, the possibility of intergenerational healing." The way to "cure" physical and mental illnesses resulting from the sins of ancestors consists of "identifying the sin in one's own family tree" and breaking "the bond of sin" through "intercession, exorcisms and, especially, the celebration of a Eucharist," which results in a supposed healing, the doctrinal note explains.

The bishops warn that "merging aspects proper to the Catholic faith with others that are foreign to it, results in a syncretism that appears Catholic with aspects that concern, explicitly or implicitly, questions of eschatology," as well as ecclesiology, anthropology, and the theology of the sacraments.

The magisterium of the Catholic Church on sin

In the doctrinal note, the Spanish bishops emphasize some magisterial points to be taken into account on the question of "intergenerational healing."

First, they state that "sin is always personal and requires a free decision of the will. The same is true of the punishment for sin. It always involved personal responsibility."

In connection with this, they note that "the only sin that is transmitted from generation to generation is original sin," but they also point out that this transmission occurs "in an analogous way," that it does not have the character of personal guilt and that its punishment "does not pass on" to the next generation.

The prelates explain in the second instance that although in the Old Testament it is affirmed "that the sins of the fathers are visited on the children," this conception of corporate responsibility, "which called into question the justice of God," evolved "making man responsible for his own destiny".

"In the New Testament Jesus rejected the concept of a hereditary transmission of sin, breaking with the logic of 'personal and collective guilt-punishment' in the well-known scene of the healing of the man born blind," the bishops explain.

Baptism, Eucharist and intergenerational healing

The Spanish bishops also point out that it's not possible to "maintain there is an intergenerational transmission of sin without contradicting the Catholic doctrine on Baptism," the sacrament in which "the forgiveness of all sins occurs."

Regarding the Eucharist, the prelates note that "the so-called 'Masses of healing or deliverance,' closely linked to the practice of intergenerational healing," are not found in the Roman Ritual and therefore "the introduction of such intentions into the scope of the celebration of the Holy Mass seriously changes the nature of and distorts the Eucharistic celebration."

The doctrinal note also refers to prayer meetings "whose purpose is to obtain from God the healing of the sick," to reaffirm that, although "any member of the faithful can freely lift up prayers to God asking for healing," when it comes to meetings "they must be subject to the supervision of the local Ordinary."

"These prayers for healing, as well as prayers for exorcism, liturgical or non-liturgical, cannot be introduced into the celebration of the Holy Eucharist, the sacraments and the Liturgy of the Hours," they specify.

In conclusion, the Spanish bishops affirmed that "basing ourselves on the Word of God, we wish to affirm that you can't be guilty of someone else's sins you had nothing to do with nor can anyone be held responsible for the sins of previous generations, but that each person is responsible for his own life and his own sins."

This story was first published by ACI Prensa, CNA's Spanish-language news partner. It has been translated and adapted by CNA.

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Vatican City, Nov 28, 2024 / 08:04 am (CNA).

Heading home after serving four and a half years in the Vatican as Australia's ambassador to the Holy See, Chiara Porro says she has seen a rise in the participation and promotion of women's leadership in the Catholic Church under Pope Francis.  

Officially completing her term at the Vatican post on Nov.29, Porro says the pope has made significant changes to ensure both religious sisters and laywomen have a "seat at the table" alongside men in the Vatican.  

"When I arrived it was a time when the pope started to put women into leadership positions," Porro told CNA. "What I've noticed over these years is that the momentum has really increased." 

Within the Vatican, Pope Francis has appointed a number of women in high-ranking positions since his 2013 election, including economist Sister Alessandra Smirelli as secretary of the Dicastery for Promoting Integral Human Development in 2022; Sister Nathalie Becquart as undersecretary of the Synod of Bishops in 2021; and art historian Barbara Jatta as Vatican Museums director in 2016.   

"The process of synodality that the pope has started has given women — but not only women — the opportunity to be heard," Porro said. "The synod [in October] has been really important to just show the diversity of views among women and the importance of listening to them all and having that dialogue."

As one of 51 women ambassadors out of a total of 130 country ambassadors accredited to the Holy See, Porro shared with CNA that ambassadors regularly meet and collaborate with several women associated with the Vatican and other Catholic organizations. 

"Together we've tried to give support to women working in the Catholic Church, or religious women, or other groups — working in collaboration with men — to try and advance women and ensure everyone has a seat at the table," she said.

Speaking on human rights issues — including human trafficking, protection of minors, and religious freedom — the Australian ambassador said both the state and the Church have important roles to play to promote peace and social cohesion in society. 

"As institutions we can work together to address some of these issues," Porro said. "There are lots of areas that we've worked with the Vatican and I think that there's much more that can be done — lots of partnerships." 

The Vatican's influence is something that I think is very critical and that states recognize," she added.  

Having collaborated with various Vatican bodies including the Dicastery for Promoting Integral Human Development and the Pontifical Commission for the Protection of Minors, Porro has also worked closely with the Holy See's charitable arm Caritas Internationalis "to raise the voices of the most vulnerable."

Stephanie MacGillivray, Caritas Internationalis Senior Officer for Identity and Mission, Women's Empowerment and Inclusion, told CNA both political and faith leaders have "significant influence on social, political and cultural norms."    

"By working with state and faith leaders, we can ensure that women's experiences, needs and expertise are brought to the tables where decisions are made that will affect their lives," she said.

Although "women's leadership, protection and respect for the human rights of women within religion is sometimes contested," MacGillivray told CNA the collaborative work of Church leaders, faith-based organisations, and government actors is key in effectively addressing and overcoming issues that undermine the rights and dignity of women and girls in different parts of the world.

Reflecting on her work in the Vatican since first presenting her credential letters to Pope Francis in 2020, Porro expressed her "hope that the work that we've done over these years continues to progress."  

"It's really been an immense privilege and honor to serve here as Australia's ambassador and I hope I've grown the relationship and been able to identify areas where we have been able to work more together and influence change for the betterment of the world and society as a whole," she said.  

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National Catholic Register, Nov 28, 2024 / 08:28 am (CNA).

Some might be surprised to learn that religious work leads to greater personal fulfillment than any other profession. But not Monsignor Stephen Rossetti. 

"Priestly happiness is one of the great secrets of our time," said Rossetti, a research associate professor at The Catholic University of America. "And I'm glad it's coming out." 

Last week, a column in the Washington Post brought the news of happiness among religious workers to a secular audience. Citing studies from the Census Bureau and the Bureau of Labor Statistics, it found that religious work causes a higher sense of satisfaction than any other profession.? 

"It's counterintuitive," said Rossetti, who has written numerous books on the subject over the past 20 years. "Everyone says priests are unhappy, but they're not. They're stressed, they're under pressure, but those aren't the underlying factors that promote happiness."? 

The Post article relied upon responses by workers to statements intended to measure professional fulfillment, such as "I am proud to be working for my employer" and "I contribute to the community through my work." Workers who fell under the category of "clergy" responded "strongly agree" to these questions more than any other type.? 

What's behind religious happiness? 

The article's findings echo other studies in recent years. A 2014 study by the Office of National Statistics in the U.K. also found that clergy reported the greatest level of job satisfaction among 274 others.? 

Other professions that provide elevated levels of fulfillment include outdoor jobs, such as forestry and construction, and education workers. Meanwhile, food service jobs, janitorial roles, and engineering and software developers all reported low levels of happiness in their work.  

While the idea of the "happy priest" might seem counterintuitive to a secular culture that prioritizes self-interest over service, a deeper dive into happiness data makes it seem obvious. According to the Federal Bureau of Labor Statistics cited by the article, "religious activities" finish highest among all activities in terms happiness and meaning, while "personal care" activities finish at the very bottom.? 

But for committed Catholics, statistics like this come as no surprise. It's the Gospel message in a bar-graph, the Cross in a pie-chart.?? 

"What is it that makes one's life happy? What are the underlying factors?" asked Rossetti. "People who spend their time helping others tend to be happier people. People who give themselves to others find not only that it helps others, but it helps them. The thing about happiness is it's elusive. If you try to be happy, if you try to grasp it for yourself, it fails. But when you search out the wellness of others, you find out, ironically, that it helps you, too." 

Rossetti went on to cite other factors known to foster personal happiness, all of which are abundant in religious life: having solid friends, having a rich spiritual life, liking what you do for work, and being a part of a community. These markers of personal fulfillment have diminished since the COVID-19 pandemic, which accounts for diminishing morale among the general population.? 

But as Rossetti noted, the opposite effect is taking hold among the religious.? 

"I've done a study several times that finds the numbers for happiness and morale are rising among priests," he told the National Catholic Register, CNA's news partner. "Priests like being priests. Over 90% say they like it, and they would choose it again."? 

A 2022 study conducted by The Catholic Project also found that priests experienced high levels of well-being, despite some struggling with burnout. 

'No greater happiness'

Sister Carolyn Martin, a vocations coordinator for The Little Sisters of the Poor, believes there is more at play here than sociological factors.  

"I think it's because our work, regardless of what ministry, is specifically connected with eternal values," she said. "Our employer is God himself. And what we are doing is rooted in him and connected with eternal values. That's what really makes us happy: to be a part of the work of his kingdom."? 

The popular saying "do what you love, and you'll never work a day in your life" seems particularly apt for the religious. The available statistics bear this out. In addition to the finding that "religious activities" bring more fulfillment than any other kind, the Bureau of Labor Statistics also finds that a "place of worship" is more likely to bring happiness and meaning than any other place, including one's own home, the outdoors, and restaurants or gyms.? 

"My daily work is such a joy that I find it problematic to even call it work," said Martin. "It's deeply meaningful. It's not just social service. It's not just, what I'm called to do the work of my hands, but it's who I'm called to be, which is a witness of the hope and joy that people are looking for and their hearts are longing for." 

Martin's average "work" day is highly structured and filled with challenging tasks that include caring for the elderly and infirmed, as well as community time and silent prayer. That such a way-of-life should bring elevated levels of happiness seems curious to the modern secular mind, which prizes material wealth, freedom from responsibility and individual autonomy.? 

But for Martin and her fellow sisters, it's the perfect recipe for fulfillment.? 

"Nothing can give us more consolation than at every moment of the day having given ourselves," she said. "To be fatigued because you poured out all your energy and strength for God and his poor, there's no greater happiness." 

"I love going to bed, tired," she added. "That makes me happy" 

This article was originally published by the National Catholic Register, CNA's news partner, and has been adapted for CNA.

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London, England, Nov 28, 2024 / 10:30 am (CNA).

The leader of the Catholic Church in England and Wales has made a robust defense of the role of religion in the political debate about assisted suicide as members of parliament prepare to vote on the issue tomorrow.

Cardinal Vincent Nichols, Archbishop of Westminster, was asked to respond to remarks by Lord Falconer of Thoroton, the former Lord Chancellor, who told The Guardian on Nov. 24, that "religious beliefs" should not be imposed on others, when it comes to the debate on assisted suicide. 

During an interview with Times Radio on Nov. 25, Nichols said: "I thought we lived in a democracy where people were permitted to express their views and to take forward an argument and a rational argument. If Mr. Falconer can't extend that space to religious belief, then I'm not sure why he should be in politics, actually."

He continued: "It's not as if politics is a separate, sealed-off way of living, it's part of the life of this country. Religious belief is very much part of the life of this country, and the majority of people in the world actually hold a religious belief in God. So, it's Charlie Falconer, who is in the box, not me."

The vote on assisted suicide, which is scheduled in the House of Commons tomorrow, is thought to be "on a knife's edge," according to voting projections. Recent analysis by Election Maps UK indicates that 285 MPs are in favor of the new law, while 289 MPs are opposed.

When asked by Times Radio how he would feel if assisted suicide was legalized in England and Wales, Nichols replied: "I'd be fearful for many vulnerable people who would feel under pressure. You know the right to die can easily become a duty to die, that eats away [at] a person's self-confidence."

Nichols has also added his signature to a letter released on Nov. 24, signed by a number of faith leaders — including Muslims, Sikhs, Hindus, Coptic Orthodox, and Greek Orthodox leaders — stating "their deep concern" about the impact of the Bill. It reads:

"In the UK, it is estimated that 2.7 million older people have been subjected to abuse; many of these may also be vulnerable to pressure to end their lives prematurely. Disability campaigners and those working with women in abusive relationships have also highlighted the danger of unintended consequences should the law be changed.

"The experience of jurisdictions which have introduced similar legislation, such as Oregon and Canada, demonstrate how tragic these unintended consequences can be.

"Promised safeguards have not always protected the vulnerable and marginalized. Even when surrounded by loving family and friends, people towards the end of their life can still feel like a burden. This is especially the case while adult social care remains underfunded. In this environment, it is easy to see how a 'right to die' could all too easily end in feeling you have a duty to die."

Meanwhile, an increasing number of significant political figures have come out against the Bill, in the run up to the debate.

Former Prime Ministers, Boris Johnson, Teresa May, Liz Truss, and Gordon Brown have all indicated that they are opposed to the Bill, while David Cameron who served as Prime Minister between 2010 and 2016, has changed his mind in favor of assisted dying.

Current prominent members of the government, including the Health Secretary, Wes Streeting, and Justice Secretary Shabana Mahmood, have made it clear that they are opposed to a change in the law and will be voting against the Bill.

The highly controversial Bill is sponsored by backbench MP, Kim Leadbeater, and has been allocated five hours of debate tomorrow in the House of Commons.

Following the debate, there will be a vote and if the Bill is ratified it will then progress to the next stage of the legislative process.

The Terminally Ill Adults (End of Life) Bill, would allow terminally ill adults with a prognosis of six months or less, to apply for physician-assisted suicide.

MPs are allowed a "free vote" on the issue, which means they can vote according to their conscience, rather than following a party line.

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CNA Newsroom, Nov 28, 2024 / 05:00 am (CNA).

According to the saints in heaven, we should give thanks to God each and every day. In special celebration of the Thanksgiving holiday celebrated in the United States, here are 10 quotes about gratitude from well-known saints.

1) St. Teresa of Calcutta:

"The best way to show my gratitude is to accept everything, even my problems, with joy."

2) St. Gianna Beretta Molla:

"The secret of happiness is to live moment by moment and to thank God for all that he, in his goodness, sends to us day after day."

3) St. John Paul II:

"Duc in altum! (Put out into the deep!) These words ring out for us today, and they invite us to remember the past with gratitude, to live the present with enthusiasm, and to look forward to the future with confidence."

4) St. Thérèse of Lisieux:

"Jesus does not demand great actions from us, but simply surrender and gratitude."

5) St. Josemaría Escrivá:

"Get used to lifting your heart to God, in acts of thanksgiving, many times a day. Because he gives you this and that. Because you have been despised. Because you haven't what you need or because you have. Because he made his mother so beautiful, his mother who is also your mother. Because he created the sun and the moon and this animal and that plant. Because he made that man eloquent and you he left tongue-tied … Thank him for everything, because everything is good."

6) St. Teresa of Ávila:

"In all created things discern the providence and wisdom of God, and in all things give him thanks." 

7) Blessed Solanus Casey:

"Thank God ahead of time." 

8) St. Mary Euphrasia Pelletier:

"Gratitude is the memory of the heart." 

9) St. John Vianney:

"Believe and adore. Believe that Jesus Christ is in this sacrament as truly as he was nine months in the womb of Mary, as really as he was nailed to the cross. Adore in humility and gratitude."

10) St. Francis of Assisi, in his "Canticle of the Sun": 

Be praised, my Lord, through all your creatures,

especially through my lord Brother Sun,

who brings the day; and you give light through him.

And he is beautiful and radiant in all his splendor!

Of you, Most High, he bears the likeness.

Be praised, my Lord, through Sister Moon and the stars;

in the heavens you have made them bright, precious and beautiful ...

Praise and bless my Lord, and give thanks, and serve him with great humility.

This article was originally published on Nov. 25, 2021, and has been updated.

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