By Cindy Wooden
CIUDAD DEL VATICANO (CNS) – El Papa Francisco volvió a pedir “un alto el fuego inmediato en todos los frentes” en Oriente Medio, instando a los líderes a seguir “las vías de la diplomacia y el diálogo para obtener la paz”.
El Papa hizo el llamamiento el 13 de octubre después de dirigir el rezo de la oración del Ángelus con los visitantes en la Plaza de San Pedro.
Un año después de que militantes de Hamás atacaran Israel, matando y tomando cientos de rehenes, continúan las represalias y los ataques de Israel contra Gaza. Los combates se han extendido a la frontera entre Israel y Líbano, con militantes de Hezbolá disparando contra el norte de Israel e Israel invadiendo el sur de Líbano y bombardeando posiciones de Hezbolá en Beirut. Irán, que apoya a Hezbolá, disparó misiles balísticos contra Israel el 1 de octubre, y se esperaba que Israel tomara represalias.
Todas las fuerzas implicadas han infligido muerte y penurias a civiles.
Después de recitar el Ángelus, el Papa Francisco dijo a la multitud: “Expreso mi cercanía a todas las poblaciones afectadas en Palestina, en Israel y en Líbano, donde pido que se respete a las fuerzas de paz de las Naciones Unidas”.
Varios miembros de las fuerzas de paz de la ONU resultaron heridos en el Líbano en los días previos a la intervención del Papa Francisco; no estaba claro quién era el responsable, pero el primer ministro israelí, Benjamin Netanyahu, pidió a las Naciones Unidas el 13 de octubre que trasladaran a las fuerzas de paz de la zona fronteriza, alegando que Hezbolá estaba utilizando a las fuerzas de paz y sus bases como escudos.
Mientras el Papa Francisco rezaba por “todas las víctimas (y) por los desplazados” en toda la región, también repitió su llamamiento a Hamás para que liberara a los rehenes que tomó hace un año.
“Deseo que este gran sufrimiento innecesario, engendrado por el odio y la venganza, llegue pronto a su fin”, dijo el Papa.
“Hermanos y hermanas, la guerra es una ilusión, es una derrota, no traerá nunca la paz, no traerá nunca la seguridad, es una derrota para todos, especialmente para quien se cree invencible”, dijo. “¡Deténganse, por favor!”
Dos días después de reunirse con el presidente ucraniano, Volodymyr Zelenskyy, el Papa Francisco también hizo un llamamiento a la paz y a la ayuda humanitaria para las víctimas de la guerra de Rusia contra Ucrania.
“Hago un llamamiento para que no se deje morir de frío a los ucranianos”, dijo, refiriéndose a la proximidad del invierno y a la destrucción por parte de Rusia de centrales eléctricas y líneas de suministro de gas. “Que cesen los ataques aéreos contra la población civil, que es siempre la más afectada. ¡Basta de matar inocentes!”
El cardenal italiano Matteo Zuppi de Bolonia, enviado del Papa para la paz en Ucrania, llegó a Moscú el 14 de octubre para hablar con funcionarios del gobierno “para facilitar la reunificación familiar de los niños ucranianos” llevados a la fuerza a Rusia y sobre “el intercambio de prisioneros, con vistas a lograr la tan esperada paz”, dijo Matteo Bruni, director de la oficina de prensa del Vaticano.
El Papa Francisco también dijo a la multitud que está siguiendo la “dramática situación en Haití”, donde la violencia extrema por parte de pandillas “continúa la violencia contra la población, que se ve forzada a huir de sus casas buscando seguridad en otros lugares, dentro y fuera del país”.
Desde 2020 la capital de Haití, Puerto Príncipe, ha sido escenario de feroces batallas entre bandas, y desde febrero la mayor parte de la capital está bajo el control de sus miembros. Pero la violencia se extiende. En la ciudad de Pont-Sondé, el 3 de octubre, los miembros de las bandas criminales mataron al menos a 115 personas y provocaron la huida de sus hogares de más de 6.000 personas.
“Pido a todos que recen para que cese toda forma de violencia” en Haití, dijo el Papa Francisco, y animó a la comunidad internacional a seguir “trabajando para construir la paz y la reconciliación en el país, defendiendo siempre los derechos y la dignidad de todos”.
Author Archives: Mississippi Catholic
Iglesia católica de Florida sufre segundo incendio desde 2023
Por Tom Tracy
ORLANDO, Florida (OSV News) – Después de sufrir un catastrófico incendio en 2023, una iglesia católica en los suburbios de Orlando, Florida, informó que una vez más fue posiblemente víctima de un incendio provocado en su espacio de culto temporal.
En junio del año pasado, unos pirómanos prendieron fuego a la Iglesia católica de la Encarnación, una parroquia del Ordinariato de la Cátedra de San Pedro, con sede en Houston, una diócesis católica con tradiciones anglicanas que el Papa Benedicto XVI estableció en 2012.
La iglesia quedó destruida el 24 de junio como consecuencia del incendio provocado, y la comunidad parroquial de la Encarnación se trasladó posteriormente a un espacio temporal en Orlando mientras recaudaba fondos para reconstruir su iglesia.
El incidente está siendo investigado por las autoridades locales y federales.
En la madrugada del 16 de octubre se produjo un segundo incendio, cuyos daños se concentraron en torno al altar, con restos carbonizados que cubrían la mesa, los atriles, los biombos, las estatuas, el suelo y las paredes.
En la página web de la parroquia y en una grabación telefónica de la oficina parroquial, los responsables de la iglesia han confirmado que el nuevo incidente está siendo investigado de nuevo por el Departamento de Bomberos de Orlando como un incendio provocado.
En las redes sociales, los feligreses y amigos de la parroquia expresaron su incredulidad, su dolor y sus oraciones por el hecho de que la iglesia pudiera ser víctima de otro incendio provocado y en tan poco tiempo.
Los observadores creen que el primer incidente puede haber coincidido con el primer aniversario de la sentencia de la Corte Suprema de 2022 en el caso Dobbs vs. Jackson Women’s Health Organization, que anuló la decisión del caso Roe vs. Wade de 1973, otorgando el poder decidir sobre las regulaciones del aborto a los estados.
El Padre escribe las crónicas anuales de Saltillo
Por Monsignor Michael Flannery
SALTILLO, México – El Obispo Louis Kihneman, (Obispo de Biloxi), el Obispo Kopacz, Terry Dickson, (editor de Gulf Pine Catholic), Juliana Skelton, (fotógrafa), y yo, hemos regresado de nuestra visita anual a nuestra misión, San Miguel, Saltillo. Volamos a Monterrey el martes 24 de septiembre y regresamos el 29 de septiembre. El padre David Martínez, párroco de San Miguel, nos esperaba con la furgoneta parroquial. Recorrimos 75 millas hasta Saltillo. Como siempre, el padre David tenía una agenda repleta para los obispos.
Después de instalarnos en nuestro nuevo entorno, tuvimos misa en San Miguel y una comida con el consejo parroquial. El miércoles por la mañana, muy temprano, nos pusimos en camino hacia el rancho de San Francisco, a unos 100 kilómetros de Saltillo. Las confirmaciones estaban programadas para las 9:30 a.m. Nos esperaban a una milla del pueblo, con una carroza, completa con serpentinas, atada a un tractor. Entramos en el pueblo montados en el tractor. Unos 100 aldeanos nos recibieron cantando Alabare a mi Senor. (Alabaré a mi Señor). Desde allí, los obispos se dirigieron a otro pueblo, Nuevo Gómez, donde celebramos las Primeras Comuniones. De nuevo, la misma actuación con una procesión saludando a los obispos. De regreso a Saltillo, hubo tiempo para visitar la sepultura del Padre Quinn, quien fue el párroco fundador de nuestra misión en México.
Cada día de nuestra visita se dedicó a visitar los pueblos de montaña para celebrar misas y confirmaciones. Después de la Misa vespertina en San Miguel, cada noche, los obispos fueron presentados a diferentes grupos parroquiales, desde ministros de la Eucaristía, coros y catequistas. El sábado por la mañana se reservó para visitar las iglesias atendidas por San Miguel dentro de la ciudad. En cada lugar había feligreses para recibir a los obispos.
El sábado por la tarde, nos reunimos con Mons. Hilario, obispo de Saltillo. Expresó su gratitud a toda la gente de Mississippi que ha apoyado la misión en el pasado y sigue haciéndolo. Expresó sus intenciones de crear una nueva parroquia en Derramadero, donde han construido buena parte de las fábricas de Estados Unidos, como GM, BMW y Ford. Ya se han instalado en la zona 8.000 personas y el crecimiento previsto para los próximos 10 años es que habrá allí más de 100.000 personas. Es una ciudad considerable.
A las 6:30 p.m. del sábado por la tarde, comenzó una procesión de los niños de catecismo, de las iglesias de la periferia, que vinieron vestidos de ángeles. Cada una de las iglesias dentro de la ciudad bajo la dirección de San Miguel fueron representadas tales como: San Miguel Arcángel, Nuestra Señora de Guadalupe, Cristo Rey, San Guillermo, San, Francisco de Asís, Divina Misericordia, Los Mártires Mexicanos y Juan Diego. Después de la misa de clausura hubo una «Noche Mexicana» con bailes mexicanos, mariachis y fuegos artificiales a las 23.30 horas. Fueron cinco días completos para los obispos.
La única nota negativa de nuestra visita a San Miguel, fue el hecho de que nos enteramos de un robo en la clínica médica y dental de la parroquia que fue donada por el Dr. Charles Caskey hace algunos años. El robo tuvo lugar hace dos meses. Robaron todo el equipo móvil de las instalaciones. Parece que lo hizo un grupo organizado. Rompieron las barras de protección de hierro de la ventana delantera y entraron en el edificio. Desde allí, rompieron la cerradura de la puerta principal. La vía de escape parecía ser la puerta trasera, donde les esperaba un medio de transporte. Hablé con una de las enfermeras que dedica su tiempo a atender a los pacientes de la clínica médica y dental. No paró de llorar, de dar su descripción y de explicarme cómo la clínica atiende a tanta gente pobre que no puede permitirse una visita al médico y no tiene seguro. Los servicios de la clínica están suspendidos por el momento.
El obispo Kopacz y el obispo Kihneman han asegurado al padre David que restablecer los servicios médicos y dentales para los pobres será su máxima prioridad. Sin embargo, es necesario establecer algunas salvaguardias, como un sistema de alarma seguro y un sistema de seguridad moderno. También comprobaremos con la compañía de seguros qué reembolso podemos esperar por los daños causados. La buena noticia es que la labor misionera iniciada hace más de 50 años continúa al sur de la frontera.
El año pasado en San Miguel hubo 60 bautizos, 116 confirmaciones, 171 primeras comuniones y 24 matrimonios. El párroco es el Padre David Martínez Rubio y el párroco asociado es el Padre Miguel Ángel Sifuentes.
Escuchar es clave para cambiar las estructuras de la Iglesia, dicen los miembros del sínodo
Por Justin McLellan
(OSV News) – Desde el Sínodo de los Obispos de 2018 sobre los jóvenes, la escucha ha surgido como un elemento central para superar las barreras estructurales y culturales a la unidad y la participación en la Iglesia católica, dijeron los miembros del sínodo.
Los recientes sínodos convocados en el Vaticano, así como el sínodo mundial sobre la sinodalidad, “nos han mostrado el valor de la escucha como hilo conductor de cualquier proceso de humanización”, dijo la hermana Liliana Franco Echeverri, miembro de la Compañía de María y presidenta de la Confederación Latinoamericana y del Caribe de Religiosos.
La hermana Franco destacó el sínodo de 2019 sobre la Amazonia como un ejemplo de cómo “la escucha lleva a la conversión”. En ese sínodo se propuso la creación de la Conferencia Eclesial de la Amazonía, que fue erigida formalmente por el Papa Francisco en 2021. Los miembros de la conferencia incluyen obispos, religiosos consagrados, sacerdotes y diáconos, indígenas y líderes católicos laicos, cada uno nominado por sus conferencias episcopales.
“El poder de crear transformación, de modificar actitudes o estructuras, está en escuchar a Dios y a las bases, a la realidad”, dijo la hermana Franco, señalando que los diversos sínodos convocados hasta ahora han actuado como “laboratorios” que experimentan con la capacidad de escucha de la Iglesia.
“La escucha se está posicionando como la forma de entender cuál es la narrativa que Dios quiere decirnos a los seres humanos”, dijo. “Escuchar nos da la posibilidad de acercarnos unos a otros y al amor de Dios con más serenidad, sinceridad y reverencia. Escuchar realmente nos transforma y nos convierte, y creo que todavía estamos en proceso de aprenderlo”.
El reto para la Iglesia dijo, es comprender que escuchar es “el camino hacia nuestra conversión e incluso el camino hacia la credibilidad en los momentos que vivimos como Iglesia y como sociedad”.
El obispo ruandés Edouard Sinayobye, de Cyangugu, dijo que la escucha en la raíz de la sinodalidad ha ayudado a la iglesia de Ruanda a avanzar en su misión de reconciliación 30 años después del genocidio que mató a unas 800.000 personas en su país.
Aunque la matanza terminó en julio de 1994, el obispo Sinayobye dijo que su legado aún se siente “como si hubiera ocurrido ayer”, y que la iglesia sigue trabajando para curar a la gente. Los católicos son el mayor grupo religioso de Ruanda, con un 40% de la población, según un informe de 2022 del Departamento de Estado estadounidense.
“No es fácil hablar de reconciliación en un país desgarrado por el genocidio, porque hay que acompañar tanto al perseguidor como a la víctima, y nosotros lo hacemos en cada parroquia”, dijo. “Este sínodo nos ha ayudado considerablemente, es un espacio en el que hemos profundizado nuestro enfoque para responder a este desafío de la reconciliación” trabajando para “unificar a los ruandeses y ayudarles a vivir en un espíritu de fraternidad, de forma comunitaria y sinodal”.
El sínodo “está reforzando nuestra misión pastoral y nuestra forma de vivir en Ruanda tras la tragedia del genocidio”, afirmó.
El arzobispo de Riga, Latvia, Zbignevs Stankevics, dijo que, en última instancia, la tarea del sínodo es “desbloquear los dones y carismas de cada bautizado”, promoviendo la corresponsabilidad y la “descentralización” de la Iglesia “pero no de una manera secular o democrática, sino de una manera de comunión eclesial y espiritual”.
La hermana Franco dijo que, para asegurar la plena participación de cada persona en la iglesia, las estructuras relacionales de la iglesia deben ser estudiadas más de cerca para evitar que surjan dinámicas abusivas.
Todo el proceso sinodal ha puesto de manifiesto la necesidad de revisar las relaciones, dijo, y está llamando a la Iglesia a optar por situar “una cultura del cuidado en el corazón de la Iglesia, por una forma de relacionarnos más parecida a la de Jesús”.
In western North Carolina, parishes and schools respond to Helene devastation with supply drives, donations
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By Catholic News Herald , OSV News
CHARLOTTE (OSV News) — Late Sept. 27 night, as the first photos and cries for help emerged after Tropical Storm Helene ripped through the North Carolina mountains, Father John Putnam texted his staff at St. Mark Church, in Huntersville:
“There’s a great need for supplies for diapers, canned goods and water in the mountains. We have folks that can deliver on Sunday. Can we get a blast out?”
By dawn on Saturday, Sept. 28, parishioners and neighbors who had seen the social media blast began dropping off supplies. By afternoon, St. Mark had delivered its first truckload to the Statesville airport for transport to remote mountain regions. Remaining supplies went into a truck for church volunteers to drive 150 miles to Waynesville, home of St. John the Evangelist Parish.
In Concord, Dan Ward was on his way to Mass on Sunday morning when he fully understood how devastating Helene had been. As the properties and risk manager for the Diocese of Charlotte, Ward had the principal of Immaculata School on the phone describing the scene around her after record rainfall in Hendersonville.
“There is damage everywhere. Trees are down. Houses and roads are washed away. There is no power — and no water,” Principal Margaret Beale told him.
“It wasn’t just what she said — it was how she said it,” Ward recalled.
He skipped Mass and called his bosses.
Over the next few hours, Beale’s hint of desperation and the trickle of news from the mountains — of people being swept down rivers, of homes washing away, of trees trapping people in neighborhoods with no way in or out — unleashed what would become an unprecedented outpouring of support from across the diocese “to get people what they need — now.”
That’s how Monsignor Patrick Winslow, the diocese’s vicar general and chancellor, described what he and Charlotte Bishop Michael T. Martin wanted to see in response to the storm. From the diocese’s central administration. From priests and parishioners. From Catholic Charities, and schools and ministries. Everybody who could help, should help.
“For those of you who are suffering so much from this natural disaster, especially those who have lost loved ones, please know you are not alone! Motivated by the image of Christ Crucified, we stand with you, we love you, and we are lifting you up in constant prayer,” Bishop Martin wrote Oct. 2 in an email to the faithful. “The good people of our diocese are also pitching in to get you the help you need, now and over the long haul.”
In a similar message to priests, he noted their pastoral mission in addition to supply drives and fundraising: “It is at times such as these that we are called as shepherds to lead our communities. We may not be able to provide for every need presented to us in this moment, but we can accompany — walk with all those who are struggling … While water and power may now be scarce, God’s love and our ability to make that love real are in abundance.”
Helene crashed ashore in Florida late in the evening of Sept. 26 as a Category 4 Hurricane, churning through six states and killing more than 190 people, according to media reports as of Oct. 3 — including more than 96 in North Carolina — as it became a tropical storm, making it one of the deadliest storms in the U.S.
North Carolina Gov. Roy Cooper called it “one of the worst storms in modern history for parts of North Carolina.”
More than half of the Diocese of Charlotte’s 46 counties have been declared federal disaster areas, a territory that includes 44 of the diocese’s 92 churches. While church buildings sustained only minor damage, the people and communities they serve are devastated. The diocese and its Catholic Charities agency have transformed many of its churches and schools into relief centers — either collecting supplies for dispatch to western North Carolina or, in ravaged areas, serving as distribution points for weary residents, who are hungry and thirsty and cut off from the outside world.
“The best cell phone signal anywhere is right here on the property of St. Margaret Mary — but that’s how God works,” said Claudia Graham, the church’s assistant who is leading relief efforts as the parish awaits the appointment of a new pastor.
Never mind that the beautiful old oak tree out front had fallen onto the roof of the 88-year-old church and remained there. Graham opened the church anyway and, thanks to an Oct. 1 delivery from the diocese, she was able to hand out supplies the next day — giving away food and water and diapers and baby formula to the people of Swannanoa, one of the communities hardest hit by the storm.
Swannanoa is the distribution point for one of three supply routes the diocese and Catholic Charities established right away. Waynesville is another receiving station — where supplies are divided between St. John the Evangelist Church and a 1950s diner called Jukebox Junction. In Hendersonville, Immaculata School was the first supply site to open, on Sunday, just hours after principal Beale made that fateful call.
As of Oct. 2, 14 truckloads of supplies had been delivered to the diocese’s drop locations, including two filled by parishioners of St. Matthew and two by parishioners of St. Gabriel.
Another nine trailer, truck, van and carloads went to Waynesville from St. Mark and Charlotte’s St. Thomas Aquinas, and St. Mark sent two loads to airlift operations. All three of the diocese’s high schools got into the act, enlisting families and serving as supply drop sites.
Catholic Charities launched an online donation site (www.ccdoc.org/helenerelief), which, as of Oct. 3, had raised more than $650,000 from about 2,400 donors across 47 states.
“While we’ll be there handing out water and providing food…our real impact is on the longer-term restoration of lives,” said Gerry Carter, executive director and CEO of Catholic Charities.
“It’s important to remember that when you’ve lost everything, it can frequently take months, if not years, to be restored,” he said. “In addition to immediate financial assistance and the distribution of food, diapers and other essentials, we’ll also be there offering case management services to help rebuild and restore lives.”
In Swannanoa, Graham was rebuilding lives hour by hour, juggling tasks she’d never imagined. She provided food and comfort to a woman who had been plucked from raging floodwaters a few days earlier. She coordinated dispatch for a crew of parishioners with chainsaws to cut away fallen trees that trapped people in their homes. She also managed to get a visiting priest approved to respond to requests she was receiving for an anointing of the sick.
“There are helicopters flying low, seeking people who are homebound and hopefully we won’t have too many that are trapped inside,” she said. “We’re doing everything we can. I’m even letting people use our dumpster at the church. It’s filling up and it’s not totally bear-proof, but I am hoping the trash service will start again soon.”
The drive from Charlotte to Waynesville, which normally takes about three hours, took five for relief teams to reach St. John and Jukebox Junction in the initial days.
The diner, owned by St. John the Evangelist parishioner Mike Graham, lost power but managed to cook up — then gave away — all of its food. It has remained open as a drop zone for supplies from the diocese and others. A steady flow of people living in surrounding Canton, Cruso and Waynesville came around for supplies — greeted by parishioners from St. John and others who are helping with distribution.
Father Paul McNulty, the Waynesville church’s pastor, has spent his days checking on parishioners and other community members, ferrying supplies, and bringing prayers and sacraments to those in need. His church overlooks the historic Frog Level business district of Waynesville, which during the storm stood under six feet of muddy water.
Among parishioners helping out are Father Aaron Huber’s parents, who live in Cruso, and on Sunday, Sept. 29, climbed to the top of Cold Mountain to secure cell service to call their son, who is based at St. Mark and serves as chaplain of Christ the King High School in Huntersville.
“It was a huge relief to hear from them,” Huber said, “and they told me how hard they’d been hit in that area — so St. Mark made those communities their mission to serve.”
On Wednesday, Oct. 2, Catholic faithful left Wilmington at 4 a.m. for Waynesville, where 12 hours later they had established Starlink satellite service at St. John the Evangelist, bringing internet service to people desperate to reach out to loved ones for the first time in a week.
In Asheville, determined also to serve people’s spiritual needs, St. Eugene Church kept Masses going immediately after the storm, even without power. Just two couples made it on Saturday evening, a Mass lit by candlelight and the waning sun. The group prayed for those affected by the disaster, and family and friends who were ill. Mike and Eileen Crowe attended: “It was a nice little oasis to take your mind off things…”, Mike Crowe said, “very intimate.”
On Wednesday, Oct. 2, the diocese’s relief efforts intensified in Asheville. That Monday, Mike Miller, the former principal of Asheville Catholic School, had reported that conditions remained dire across the city. Basic necessities remained in short supply.
“Water is the biggest problem right now,” Miller said. “Unless someone has a well that wasn’t over-washed with flood waters, people don’t have clean water or water service. If anyone is donating, water is crucial.”
Across the diocese, parishes were jumping in to assist.
In Concord, St. James the Greater Parish organized a supply drive through the Concord airport as part of Operation Airdrop, a Texas-based nonprofit founded in 2017 in the aftermath of Hurricane Harvey. In Greensboro, St. Paul the Apostle and St. Pius X also coordinated and collected supplies.
And although classes have been canceled this week due to flooding damage, Hendersonville’s Immaculata School has remained a hub at ground zero.
Principal Beale wept when she learned the first supplies would reach her on Sunday, the same day she’d issued her call of distress. On Monday morning, after a long traumatizing weekend, dozens of people waited in the parking lot for the distribution of supplies to begin.
“Friday was a tough day,” she said, “and it’s really frustrating for a school that has gained so much momentum. But then you get on the other side of the storm and you see how horrific the damage is, you realize you are blessed. There isn’t anything that’s happened at our parish or school that can’t be repaired. We are such a strong community that we’ll come back from this.”
The Catholic News Herald is the newspaper of the Diocese of Charlotte.
NOTES: Electricity, drinkable water, food, medical care and cellphone service are in critically short supply in Western North Carolina in the aftermath of Tropical Storm Helene. Monetary donations are the fastest, most flexible and most effective way to support emergency relief efforts — local responders on the ground can use the funds to help people with immediate as well as long-term needs.
Give securely online: www.ccdoc.org/helenerelief.
A Catholic’s guide to voting
By Greg Erlandson Lori Dahlhoff, OSV News
Voting: It is one of our most important responsibilities as citizens. Indeed, the church teaches that there are three primary responsibilities of all citizens: to pay taxes, to defend their country and to vote.
Each of these responsibilities asks us to put the good of society and our fellow citizens above our individual desires and needs. Thus a primary question we must answer as Catholic voters is whether the needs of the weakest and most defenseless among us are being addressed. In the voting booth we have a privileged opportunity to contribute to our nation and promote the common good by bringing the values and teachings of our faith to bear on the issues facing our society.
The following is an FAQ on voting as a Catholic.
Q. Does the church tell me whom I should vote for?
A. No. The church does not tell us whom to vote for when we enter the voting booth. It does not endorse an official list of candidates or tell us which party Catholics should join. Instead, Catholics are to use their judgment and follow their consciences as they apply the teachings of our Lord Jesus Christ and the core faith values to the choices they make in the voting booth.
As Catholics, following the challenging path of discipleship, we need to evaluate the issues and candidates in the light of our Catholic faith. Then, we are challenged to live out our faith by getting actively involved — by voting and engaging in other civic activities.
Q. How does my Catholic faith help me to make these choices?
A. We are taught from an early age to form our consciences in the light of Catholic teaching. “To follow one’s conscience” is often misunderstood as something that allows us to do whatever we want, or as following the “feeling” we have that something is right or wrong.
But our faith teaches us that “conscience is the voice of God resounding in the human heart, revealing the truth to us and calling us to do what is good while shunning what is evil” (from the U.S. bishops’ 2015 document “Forming Consciences for Faithful Citizenship,” 17, hereafter referred to as FC).
It is our responsibility as Catholics to form our consciences by developing the virtue of prudence to discern true good in circumstances and to choose the right means of achieving it by maintaining a willingness and openness to seek what is right through studying Scripture and church teaching by using our reason to study key issues in light of this teaching, and by prayerfully seeking to understand the will of God.
Q. What about the separation of church and state? Can the church ask me to vote according to my Catholic principles?
A. Our nation’s founders sought to “separate church and state” in the sense of prohibiting the establishment of any particular denomination as the official religious body of the nation — not in the sense of forbidding religious organizations to address matters of grave importance to human welfare.
Building upon Scripture and the teachings of church leaders and saints for centuries, our faith has clear principles for how best to achieve justice, peace, and human dignity for all men and women. Moreover, the Catholic moral tradition rests firmly on the natural law binding upon everyone, not just Catholics.
Q. What are the key principles that should guide us as we enter the voting booth?
A. Four principles of Catholic social doctrine are key to making practical judgments to do good and avoid evil in voting: Promoting and defending the dignity of the human person; supporting the family and subsidiarity in local, state and national institutions; working for the common good where human rights are protected and basic responsibilities are met; and acting in solidarity with concern for all as our brothers and sisters, especially the poor and most vulnerable.
Q. Is there anything Catholics must always reject?
A. As Catholics we “may choose different ways to respond to compelling social problems, but we cannot differ on our moral obligation to help build a more just and peaceful world through morally acceptable means, so that the weak and vulnerable are protected and human rights and dignity are defended” (FC, 20).
Our faith reminds us that we must always reject and oppose “intrinsically evil” actions of any sort. Acts such as the taking of innocent human life are so deeply flawed that they are always incompatible with love of God and neighbor.
This is why the church so strongly opposes abortion and physician-assisted suicide (euthanasia). In each case, the lives of the weak and the vulnerable are endangered, and there can be no good reason to allow the taking of these innocent lives or to vote for legislation that would allow these evils to result. Likewise, our church opposes other actions that both violate human dignity and are destructive of life, such as human cloning or the destructive research on human embryos.
The church condemns genocide, torture, the targeting of noncombatants in acts of terror or war, and racism, for they too are severe violations of human rights and human dignity. Related concerns are excessive consumption of material goods, unjust discrimination, and the narrowing redefinition of religious freedom.
Q. If all of these are priorities, what is most important?
A. All of these issues are important, but they are not all morally or ethically equivalent. “The direct and intentional destruction of innocent human life from the moment of conception until natural death is always wrong and is not just one issue among many. It must always be opposed” (FC, 28).
At the same time, issues such as war, the death penalty, racism, and care for the poor and the immigrant are enormously important. “These are not optional concerns which can be dismissed” (FC, 29).
Q. But if we must keep all of these principles in mind, is there going to be anyone who we can vote for?
A. Unfortunately, we are often forced to choose between two inadequate and flawed political agendas. It can be quite difficult to find candidates who align with our consciences on all of the key moral issues.
This is why the virtue of prudence is necessary when approaching the voting booth. This virtue helps us deliberate over the choices before us — to determine, in light of church teaching and our formed consciences, who is most deserving of our support. In other words, in a world of imperfect choices, we must strive to make the best choice possible.
Where Catholics must be in agreement is that fundamental moral obligation we share: to “help build a more just and peaceful world through morally acceptable means, so that the weak and vulnerable are protected and human rights and dignity are defended” (FC, 20).
Q. If no single party or candidate in a given election conforms to our key Catholic principles, what are we to do?
A. It is clear that one absolutely may not vote for a “candidate who favors a policy promoting an intrinsically evil act, such as abortion, euthanasia, assisted suicide, deliberately subjecting workers or the poor to subhuman living conditions, redefining marriage in ways that violate its essential meaning, or racist behavior, if the voter’s intent is to support that position” (FC, 34, emphasis added). But neither can one use a candidate’s opposition to such evils “to justify indifference or inattentiveness to other important moral issues involving human life or dignity” (FC, 34).
There may be times when a voter selects a candidate who holds an unacceptable position, but this can be done only for “truly grave moral reasons,” not just for partisan or personal interests. It may involve the prudential judgment that one candidate seems likely to do less harm or is more likely to pursue other positive priorities.
If, for a grave reason, we do vote for a candidate who holds positions contrary to fundamental moral goods, we have a duty to make our opposition to those positions heard. Writing letters, speaking up at forums, and participating in local party political activities are ways to steadfastly assert our Catholic values.
There may even be occasions when some Catholic voters feel that they must take “the extraordinary step of not voting for any candidate” (FC, 36). This, too, is a serious decision that must be guided by one’s conscience and the moral teachings of our faith.
Q. What can I do to prepare to vote?
A. Inform yourself about the church’s teachings. The Catechism of the Catholic Church is a great place to start. Consider gathering a small group to discuss church teachings in relation to the candidates or policies.
Inform yourself about the issues. Read the Catholic press and listen to the candidates. See where the candidates stand on critical moral and social issues.
Seek input from Catholics you respect.
Pray. Take your hopes, concerns and worries to the Lord and ask for his guidance.
Q. This seems hard.
A. In today’s political environment, voting as a Catholic is hard work. It takes serious reflection, knowledge of church teaching, and awareness of who the candidates are and where they stand on the issues.
The church challenges us to vote for what is best for society and all of its members, particularly those least able to speak up for or defend themselves. The great privilege of democracy is that we, as citizens and religious believers, can have a voice in the direction of our country by voting for the common good; this is both a right and a responsibility. The great privilege of being Catholic is that we have a community of faith and a body of teaching, going back to Christ himself, which can help us make good decisions in the voting booth.
Q. Where can I find out more?
A. Our bishops offer a detailed reflection on Catholic teaching and political life, called “Forming Consciences for Faithful Citizenship,” at www.faithfulcitizenship.org.
(Greg Erlandson is an award-winning Catholic publisher, editor and journalist. Lori Dahlhoff, EdD, has more than 20 years of experience in catechetical ministry.)
Pope prays for collaboration: ‘Priests are not the bosses of the laity, but their pastors’
By Justin McLellan
VATICAN CITY (CNS) – Every Christian, whether a layperson or member of the clergy, has a vital role to play in advancing the mission of the church through collaboration, Pope Francis said.
“We priests are not the bosses of the laity, but their pastors,” he said in a video message for his October prayer intention: “For a shared mission.”
Christians are called to follow Jesus not with “some people above others or some to one side and the rest to another side, but by complementing each other,” the pope said in the message released by the Pope’s Worldwide Prayer Network Sept. 30. “We are community. That is why we must walk together on the path of synodality.”
The network posts a short video of the pope offering his specific prayer intention each month, and members of the network pray for that intention each day.
In addition to coinciding with the month that includes World Mission Sunday, the pope’s message was delivered as 368 members of the Synod of Bishops began a two-day retreat ahead of the second session of the synod in Rome. The synod, focusing on synodality, gathers bishops and other experts from around the world to discuss how to create a more listening church.
Pope Francis suggested that a bus driver, a farmer or a fisher might wonder what role he or she can play in the church’s mission of evangelization. But “what all of us need to do is to give witness with our lives. Be co-responsible in mission,” he urged.
“The laity, the baptized in the church, are in their own home, and they must take care of it. So do we priests and consecrated people,” the pope said. “Everyone contributes what they know how to do best.”
“We are co-responsible in mission, we participate and we live in the communion of the church,” he said, asking for prayers so that the church may “continue to sustain a synodal lifestyle in every way, as a sign of co-responsibility, promoting the participation, communion and mission shared by priests, religious and laity.”
God has you right where he wants you
FROM THE HERMITAGE
By sister alies therese
Take a peek at Psalm 77 where the psalmist spends the first half lamenting his (and the community’s) miserable situation (1-10). A translation I like in The Message (Peterson, 2003) says, “I found myself in trouble and went looking for my Lord; my life was an open wound that wouldn’t heal … Will the Lord walk off and leave us for good? Will he never smile again…? ‘Just my luck,’ I said, ‘The High God goes out of business just the moment I need Him.’” What could bring something good out of this? “You can never learn that Christ is all you need until Christ is all you have,” Corrie ten Boom reminds us.
Later the psalmist brings another point of view … something beautiful happens beginning at 11 to the end, when he changes his focus, ceases the lamentation and focus on himself, and turns to God. In Exodus language, he prays, “Once again I’ll go over what God has done, I’ll ponder all the things You’ve accomplished and give a long, loving look at Your acts … You pulled your people out of the worst kind of trouble…” I think this is something about salvation … and the saving job is God’s. That’s right where God wants you.
How does that salvation look? What is one practical aspect? Well, Pope Francis on Holy Thursday in 2014 said, “Am I really willing to serve and help others? This sign is a caress of Jesus.” This psalmist and his community in turning to God not only to themselves, discovered what Paul was trying to get over to the Ephesians. While pondering the darkness and the sinfulness of humanity, Paul also wants them to learn that God has us right where we belong … because that is where He wants to ‘shower us with grace and kindness’ and to teach us that this saving business is His gift. The fact that it is God’s gift is traced back to the covenants of the past and the promises to Israel … God created ‘a new kind of human being, a fresh start for everybody.’ And that’s how we are to act toward one another. We are to be that caress of Jesus in the lives of friends and foes.
Catherine of Siena adds, “To the servant of God every place is the right place, and every time is the right time.” Every opportunity that comes our way ‘works out’ this salvation we’ve been given. Our learning to share allows us challenges and opportunities to gift others with those precious gifts of God. They often look like fruits of the spirit … patience, kindness, joy, gentleness, etc.
My experience of these fruits is usually where I am the weakest, or when we are most challenged, where we fear. In the April 4, 2014, Collect, we hear: “O God, who has prepared fitting helps for us in our weakness, grant we pray that we may receive their healing effects with joy and reflect them in a holy way of life.” This holy way of life is mirrored in the blessed life of Jesus, where we use the gift of salvation He has given, for others. Psalm 77 also reminds us, “O God, your way is holy, no god is great like God.”
God has us right where He wants us and comments further in Ephesians: “You are no longer wandering exiles … the kingdom of faith is your home country. You’re no longer strangers or outsiders. You belong here.” (Peterson, 2003) “For it is the will of our courteous Lord that we should be as much at home with Jesus as heart may think or soul desire. Julian of Norwich writes in Revelations. Our salvation, our saving, is about the grace that changes us into what God has in mind. We say to become the best version of ourselves … well, yes but what we want is to be the version God has in mind right where we are! Look at some of our October saints … Therese, Francis and Teresa.
“Christ wills that where He is we should be also, not only for eternity but already in time, which is eternity begun and still in progress,” so says Elizabeth of the Trinity. There is only one place to be … right where we belong in God. This means we belong in love and are motivated from that core to act as such.
Pope St. John Paul II clarifies, “Love is the constructive force for humanity’s every positive road … the future does not gather hope from violence, hatred or selfishness.” Our world and our country are full of the latter and it is our job to change things right where we are.
Blessings.
(Sister alies therese is a canonically vowed hermit with days formed around prayer and writing.)
The battles we fight
CALLED TO HOLINESS
By Jaymie Stuart Wolfe
“Choose your battles” is generally good advice. It’s wise to acknowledge that not every fight can be won; that we may not have the resources to sustain a war on many fronts; that victory sometimes costs us more than we can afford. But if you’re born (or baptized) on the battlefield, things become more complicated. It’s hard to resist the urge to take up the cross and march like a crusader into every engagement, especially when we see the destruction around us, know the stakes are high and suspect we are outnumbered.
The practice of offering an abbreviated form of Pope Leo XIII’s prayer to St. Michael at the end of every Mass is, once again, widespread. And that’s a good thing, because if living our Catholic faith in today’s world could be summarized in a single word, “embattled” would be a strong contender.
And yet, God does not call any of us to go looking for a fight. That’s because we’re not often equipped to win a contest against an enemy that prowls around like a roaring lion, seeking someone to devour, (see 1 Pt 5:8). Perhaps more importantly, we also tend to forget that the battle God calls every one of us to engage in is a spiritual one, fought on the open fields of our hearts.
That is why the Catechism of the Catholic Church includes an entire section devoted to what it calls “The Battle of Prayer.” As the Catechism explains, “Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. The great figures of prayer…all teach us this: prayer is a battle. …The “spiritual battle” of the Christian’s new life is inseparable from the battle of prayer” (CCC 2725).
After we’ve abandoned mortal sin, after we’ve decided to follow Jesus wholeheartedly, prayer is most often where we falter. Prayer is the most sustained battle of the Christian life. It is where our faith is both fed and tested. It is how our quest for salvation plays out. In prayer, we open our hearts to God. Through prayer, God opens his heart to us.
If we want to follow Christ, we must pray. And that is never easy. What is easy is the discouragement we face when we try and fail. Despite our best intentions, the daily Rosary or Mass easily become more like every other day. We skip time with God when we are pressed for time. And that makes us vulnerable to one of the enemy’s most effective traps: self-sufficiency.
Approaching life and all its challenges alone and on our own power separates us from the grace of perseverance and sets us up for failure. We know that we cannot live the life of Christ apart from Christ. And yet, that is precisely what many of us attempt to do.
But it’s also easy for us to get distracted; to allow the values of our world to get a foothold in our hearts. When that happens, prayer can seem like a waste of time, an empty exercise in futility, a font of false hope, or an escape from reality. In the cloud of the disappointment that descends when God does not give us everything we want, we struggle to carry on. We ask ourselves whether prayer makes any difference. And when we aren’t convinced that it does, we either give up or seek our fortunes in battles we were never called to fight.
But to be victorious in the battle of prayer, we must acquire and cultivate the virtues that, ironically, arise from prayer: humility, trust and perseverance. Humility teaches us not to be surprised by our own weaknesses. It considers how the distractions we face in prayer reveal our attachments to things other than God. Trust teaches us to rely completely on the Holy Spirit, the divine presence and power given to us in God’s time and in his way. Perseverance overcomes our laziness, but it also purifies our motivations and draws us into the love that makes all things possible.
In the great scheme of things, all the other battles we choose to fight serve only to distract us from the main event. Because prayer is what transforms and guides us, it is the only battle worth fighting, and the only one we must – by God’s grace and our effort – win.
(Jaymie Stuart Wolfe is a sinner, Catholic convert, freelance writer and editor, musician, speaker, pet-aholic, wife and mom of eight grown children, loving life in New Orleans.)
Synod on synodality: Second session sets sights on mission
By Cindy Wooden
VATICAN CITY (CNS) – With many of the concrete, hot-button issues removed from the agenda and turned over to study groups, some people wonder what members of the Synod of Bishops on synodality will be doing when they meet at the Vatican in October.
For Pope Francis and synod organizers, though, taking issues like women deacons or seminary training off the table will allow the 368 synod members to focus on their main task: Finding ways to ensure “the church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation.”
Cardinal Mario Grech, general secretary of the Synod of Bishops, cited that quote from Pope Francis’ 2013 exhortation, “The Joy of the Gospel,” when explaining what the three-year process of the synod on synodality was all about.
The working document for the synod’s second session Oct. 2-27 summarized as its task “to identify the paths we can follow and the tools we might adopt in our different contexts and circumstances in order to enhance the unique contribution of each baptized person and of each church in the one mission of proclaiming the Risen Lord and his Gospel to the world today.”
In the preface to a book on synodality, published in the Vatican newspaper Sept. 24, Cardinal Grech wrote that the consultations held with Catholics around the world starting in 2021-2022 “noted, not without disappointment, the problem of a church perceived as an exclusive and excluding community – the church of closed doors, customs and tolls to be paid.”
“What needs to change is not the Gospel, but our way of proclaiming it,” he said.
The task of synod members – bishops, priests, members of religious orders and lay men and women – will be to better define or at least describe what is meant by synodality and to suggest ways to live out that vision.
Specifically, that means: helping people listen to one another and to the Holy Spirit; looking at relationships within the church and making sure they empower every member to take responsibility for the church’s mission; reaching out to people who have felt rejected or excluded by the church; increasing the accountability of people in leadership positions; ensuring parish and diocesan councils are truly representative and listened to; and increasing opportunities for women to place their gifts and talents at the service of the church, including in leadership and decision-making.
While those goals make sense from an organizational point of view, the Catholic Church sees itself as the body of Christ, not an organization, and it has traditionally tied the task of governance and decision-making to ordination. How that authority is exercised can vary according to church, country and culture. Synod members come from more than 110 countries and from 15 of the Eastern Catholic churches.
Part of the synod’s discernment involves listening to each other and to the Holy Spirit in respecting people’s traditions with a small “t,” while also being open to something new. Pope Francis’ frequent observation that the Holy Spirit takes diversity and from it creates harmony, not uniformity, is a test for a church that is universal while also incredibly varied.
In the same text published by the Vatican newspaper Sept. 24, Cardinal Grech wrote, “While traditionally Catholicism has focused more on the ‘singular,’ identifying in unity ‘cum et sub Petro’ (‘with and under Peter’) a safeguard against dispersion and error, today we feel the need to rebalance the discourse by making space for the ‘plural,’ so that unity does not degenerate into uniformity, extinguishing the imagination of the Holy Spirit, who scatters seeds of truth and grace in the different peoples and in their varied cultures.”
Cardinal Grech also insisted that the synod’s criticism of “clericalism,” like Pope Francis’ criticism of it, does not come from some “philosophical or political egalitarianism” but from “missionary anxiety.”
“In fact, by sapping the potential of lay men and women in the work of evangelization, clericalism weakens mission, making the church more fragile in the face of the challenge of sharing the Gospel in the world,” the cardinal wrote.
Clericalism restricts evangelization to the clergy, he said, and it “leaves the ‘simple’ baptized in a position of passivity as if the missionary mandate of the Risen Lord did not apply to them as well.”