"I feel the greatest destroyer of peace today is abortion, because it is a direct war, a direct killing - direct murder by the mother herself. And we read in the Scripture, for God says very clearly: Even if a mother could forget her child - I will not forget you - I have carved you in the palm of my hand. We are carved in the palm of His hand, so close to Him. That unborn child has been carved in the hand of God."
--Saint Teresa of Calcutta (1910--1997), Nobel Peace Prize Acceptance Speech, 1979
Showing posts with label Mother Teresa. Show all posts
Showing posts with label Mother Teresa. Show all posts
Monday, September 5, 2022
Quote of the Day
Thursday, September 5, 2019
Quote of the Day
--Saint Teresa of Calcutta, MC (Mother Teresa), Nobel Peace Prize Lecture, December 11, 1979
Thursday, January 22, 2015
Quote of the Day
“We are talking of peace. These are things that break peace, but I feel the greatest destroyer of peace today is abortion, because it is a direct war, a direct killing - direct murder by the mother herself. And we read in the Scripture, for God says very clearly: Even if a mother could forget her child - I will not forget you - I have carved you in the palm of my hand. We are carved in the palm of His hand, so close to Him that unborn child has been carved in the hand of God. And that is what strikes me most, the beginning of that sentence, that even if a mother could forget something impossible - but even if she could forget - I will not forget you. And today the greatest means - the greatest destroyer of peace is abortion. And we who are standing here - our parents wanted us. We would not be here if our parents would do that to us.”
--Blessed Teresa of Calcutta, Nobel Peace Prize Acceptance Speech, Dec. 11, 1979
Wednesday, December 24, 2014
A Christmas Reflection
"Jesus has given us the gift of Himself. We can give him the gift of our hearts. The fullness of our hearts is revealed by our actions: how I treat the homeless, how I treat these refugees, how I treat each individual person—-not as an impersonal one of millions, but as one in a million. Each one is Jesus, who suffers in this distressing disguise. It’s the body of Christ you are touching. How loving our hearts and our hands must be, to be able to bring our compassion to them…
"The Joyful Mysteries are not all pure joy; rather they are tinged with sorrow and suffering. For Jesus, Mary and Joseph, that was their life, and they freely accepted the will of God. On this joyous Christmas Day, we too can share in the sorrow and suffering of the refugees. Our joy transcends this transient human suffering when we embrace it with love."
--Blessed Teresa of Calcutta, address to Bengali refugees, December 25, 1971 (from the forthcoming book My Christmas with Mother Teresa by John Mathews with Justin Soutar)
Tuesday, November 26, 2013
Christmas with Mother Teresa: A True Story Never Before Told
A newly written book, Christmas with Mother Teresa tells an amazing true story that has never before been told. It is the story of how Catholic Relief Services and the Missionaries of Charity joined forces to being emergency humanitarian aid to millions of Bengali refugees from East Pakistan who flooded eastern India in 1971. It’s a dramatic, action-packed tale of political repression, natural disaster, guerilla warfare, ethnic cleansing, massive population shifts, Cold War politics, modern war, and the birth of a new nation. More than that, however, it’s a powerful drama of great human tragedy and suffering illuminated and uplifted by the gentle touch of Christ’s redeeming love.
Well-researched, compelling, and inspiring, Christmas with Mother Teresa gives readers the historical and cultural background of the events it describes. It explains that the innocent Bengali people of East Pakistan were massacred and forced onto India’s doorstep in such great numbers in 1971 because their determination to be free conflicted with West Pakistani commercial interests.
As related in the book, the Hindu natives of East Bengal had lived as second-class citizens in the apartheid-style nation of East Pakistan for decades, ruled by Islamic West Pakistani foreigners with whom they had little in common. Late in 1970, facing continued repression and racism, government mismanagement of a terrible natural disaster, and persistent violations of their rights, the Bengalis started a guerrilla uprising against the corrupt Pakistani regime.
Pakistan was governed by a brutal military dictator named General Agha Mohammed Yahya Khan, who was determined to crush the rebellion and restore full Pakistani control of East Bengal no matter what the cost. When mass arrests, torture, and random cold-blooded shootings of East Pakistani civilians failed to destroy the liberation movement, General Khan turned to mass murder. The Pakistani Army began ruthlessly massacring tens of thousands of innocent Bengali men, women and children and burning dozens of villages across its eastern colony.
This wholesale reign of terror precipitated a mass exodus of Bengalis from East Pakistan. Beginning in March of 1971 and continuing until December of that year, nearly ten million of them—mostly civilians, but with a few guerrillas mixed in—ran for their lives, pouring en masse across the Indian border, seeking refuge from their enemies in the nearest friendly country. A large number of them landed in the already densely populated and impoverished Indian state of West Bengal, whose capital was Calcutta. These millions of refugees arrived in India absolutely destitute, with nothing but the clothes on their backs, presenting their host nation with a humanitarian crisis of almost unimaginable proportions—and presenting Catholic Relief Services with one of the greatest relief challenges in the organization’s remarkable history.
Christmas with Mother Teresa tells how Catholic Relief Services (CRS)—the overseas charitable agency of the U.S. Catholic Church—brilliantly rose to the occasion, planning and executing a tremendous feat of emergency relief. From March to December of 1971, as the horrific Bengali genocide decimated East Pakistan, Cold War leaders played ruthless power games, and the threat of war hung over the Indian subcontinent, CRS staff and thousands of volunteers led by the Missionaries of Charity worked together around the clock building some two hundred refugee camps along the Indian border and supplying all the material needs of two million Bengali refugees: sanitation, medical services, food, water, clothing, soap, and shelter. In collaboration with CRS, the Missionaries of Charity also provided for the refugees’ critical spiritual and emotional needs of love, friendship, recreation, comfort, support, and encouragement.
Based on eyewitness testimony, Christmas with Mother Teresa tells how this extraordinary work of charity was organized and carried out under the principal direction of two individuals: the CRS Program Director for India and Blessed Mother Teresa of Calcutta. The climax of this profoundly moving and unforgettable true story is a totally unexpected and unique Christmas experience shared with the “saint of Calcutta”, the refugees, and a special visitor from the United States whose cause for sainthood is also underway.
The book will also relate in detail:
• How Catholic Relief Services helped Mother Teresa and the Missionaries of Charity perform their daily works of mercy in Calcutta • How CRS and the Missionaries of Charity brought aid to desperate Bengalis after a crippling natural disaster struck East Pakistan in 1970 • How India and the world responded to the massive refugee crisis • The role played by Cold War superpowers in the conflict between India and Pakistan • How Mother Teresa’s example and leadership contributed to the success of the CRS refugee relief program • Why Mother Teresa became known as “a great symbol of peace” • How the Bengali genocide and refugee crisis were ultimately stopped • What happened to the refugees after the crisis • Everyday examples of Mother Teresa’s heroic virtues such as humility, charity, patience, abandonment to the Divine Will, and trust in Divine Providence as witnessed by the CRS Program Director • What the Program Director learned from Mother Teresa’s example of holiness
Why has this gem of a story remained buried for so many years? One reason is that the events took place in a relatively obscure developing country during polarized and chaotic times for the world in general. The Cold War was raging, and many nations fell into one of two camps, either pro-Communist (led by the Soviet Union) or anti-Communist (led by the United States). India, however, refused to take part in this conflict, so it was generally marginalized by the two Cold War superpowers who dominated the world stage. Also, despite their magnitude, the Bengali genocide and refugee crisis were overshadowed in the international media and in people’s minds by other, “bigger” events and issues such as the Vietnam War, radical social and cultural changes, environmental concerns, the U.S.-Soviet nuclear arms race, the Apollo moon landings, and the sweeping liturgical reforms of the Second Vatican Council.
Another reason why this novel-like tale has remained untold has to do with a disturbing and lesser-known aspect of the Cold War politics of the time. For political reasons, as the book candidly points out, in the early 1970s the U.S. government was allied with and even secretly arming the Pakistani military dictatorship responsible for the massacre of up to three million innocent Bengalis and the forced displacement of ten million others into India. The Nixon administration downplayed the ethnic cleansing and refugee crisis, thus keeping its shameful and illegal involvement in these humanitarian tragedies largely hidden from American public view. The horrible details of the Bengali genocide and the U.S. role in it were not fully revealed to the Western world until after the Cold War had ended, beginning in the late 1990s with the research of R. J. Rummel and other historians and continuing since 2002 with the declassification of relevant U.S. State Department documents.
A third reason why this account is generally unknown is that no one has written and published an in-depth account of it, firsthand or otherwise. Nearly all of the eyewitnesses to these events have passed away, taking their memories to their graves. Even Eileen Egan (1911-2001), the great contemporary journalist, biographer and co-worker of Mother Teresa and a prominent figure in Catholic Relief Services, only gives a thumbnail sketch of the enormous refugee crisis and relief effort or mentions them in passing in her published writings because she was not directly involved in them firsthand (cf. Such a Vision of the Street: Mother Teresa—The Spirit and the Work [New York: Doubleday, 1985], pp. 196-99, 204, 212; also cf. Catholic Relief Services: The Beginning Years [New York: Catholic Relief Services, 1988], pp. 292-93).
Indeed, this amazing story might have been lost for all time—except for the fact that at least one eyewitness to it is still alive today and willing to share it with others. Moreover, this eyewitness was not a casual bystander or passive victim of the historic events he witnessed, but rather a key figure who was intimately involved in them. As the CRS Program Director for India from 1969 to 1977, this man spent nine years working closely with Mother Teresa and was in charge of the tremendous relief effort for East Pakistani refugees. This humble and cheerful man, now retired and in his late seventies, is a good storyteller and a good friend of mine. Over the past few years, he has kindly granted me a series of private interviews in which he told the untold story; he also shared with me his personal photo collection of his unique Christmas with Mother Teresa (some of these photos will be included in the published book). I have written the narrative based on my interviews with him as well as on my own additional research, and the book is now being marketed to various Catholic publishers in the U.S. The identity of the CRS Program Director will be revealed in the published book.
Christmas with Mother Teresa will acquaint readers with a major unrecognized achievement in the history of Catholic Relief Services and will fill an important gap in the biographies of Mother Teresa published to date. Information about the book’s publisher, release date, availability, and pricing will be provided on my Twitter page at twitter.com/justinsoutar as well as here on my blog as it becomes available, so please stay tuned.
Well-researched, compelling, and inspiring, Christmas with Mother Teresa gives readers the historical and cultural background of the events it describes. It explains that the innocent Bengali people of East Pakistan were massacred and forced onto India’s doorstep in such great numbers in 1971 because their determination to be free conflicted with West Pakistani commercial interests.
As related in the book, the Hindu natives of East Bengal had lived as second-class citizens in the apartheid-style nation of East Pakistan for decades, ruled by Islamic West Pakistani foreigners with whom they had little in common. Late in 1970, facing continued repression and racism, government mismanagement of a terrible natural disaster, and persistent violations of their rights, the Bengalis started a guerrilla uprising against the corrupt Pakistani regime.
Pakistan was governed by a brutal military dictator named General Agha Mohammed Yahya Khan, who was determined to crush the rebellion and restore full Pakistani control of East Bengal no matter what the cost. When mass arrests, torture, and random cold-blooded shootings of East Pakistani civilians failed to destroy the liberation movement, General Khan turned to mass murder. The Pakistani Army began ruthlessly massacring tens of thousands of innocent Bengali men, women and children and burning dozens of villages across its eastern colony.
This wholesale reign of terror precipitated a mass exodus of Bengalis from East Pakistan. Beginning in March of 1971 and continuing until December of that year, nearly ten million of them—mostly civilians, but with a few guerrillas mixed in—ran for their lives, pouring en masse across the Indian border, seeking refuge from their enemies in the nearest friendly country. A large number of them landed in the already densely populated and impoverished Indian state of West Bengal, whose capital was Calcutta. These millions of refugees arrived in India absolutely destitute, with nothing but the clothes on their backs, presenting their host nation with a humanitarian crisis of almost unimaginable proportions—and presenting Catholic Relief Services with one of the greatest relief challenges in the organization’s remarkable history.
Christmas with Mother Teresa tells how Catholic Relief Services (CRS)—the overseas charitable agency of the U.S. Catholic Church—brilliantly rose to the occasion, planning and executing a tremendous feat of emergency relief. From March to December of 1971, as the horrific Bengali genocide decimated East Pakistan, Cold War leaders played ruthless power games, and the threat of war hung over the Indian subcontinent, CRS staff and thousands of volunteers led by the Missionaries of Charity worked together around the clock building some two hundred refugee camps along the Indian border and supplying all the material needs of two million Bengali refugees: sanitation, medical services, food, water, clothing, soap, and shelter. In collaboration with CRS, the Missionaries of Charity also provided for the refugees’ critical spiritual and emotional needs of love, friendship, recreation, comfort, support, and encouragement.
Based on eyewitness testimony, Christmas with Mother Teresa tells how this extraordinary work of charity was organized and carried out under the principal direction of two individuals: the CRS Program Director for India and Blessed Mother Teresa of Calcutta. The climax of this profoundly moving and unforgettable true story is a totally unexpected and unique Christmas experience shared with the “saint of Calcutta”, the refugees, and a special visitor from the United States whose cause for sainthood is also underway.
The book will also relate in detail:
• How Catholic Relief Services helped Mother Teresa and the Missionaries of Charity perform their daily works of mercy in Calcutta • How CRS and the Missionaries of Charity brought aid to desperate Bengalis after a crippling natural disaster struck East Pakistan in 1970 • How India and the world responded to the massive refugee crisis • The role played by Cold War superpowers in the conflict between India and Pakistan • How Mother Teresa’s example and leadership contributed to the success of the CRS refugee relief program • Why Mother Teresa became known as “a great symbol of peace” • How the Bengali genocide and refugee crisis were ultimately stopped • What happened to the refugees after the crisis • Everyday examples of Mother Teresa’s heroic virtues such as humility, charity, patience, abandonment to the Divine Will, and trust in Divine Providence as witnessed by the CRS Program Director • What the Program Director learned from Mother Teresa’s example of holiness
Why has this gem of a story remained buried for so many years? One reason is that the events took place in a relatively obscure developing country during polarized and chaotic times for the world in general. The Cold War was raging, and many nations fell into one of two camps, either pro-Communist (led by the Soviet Union) or anti-Communist (led by the United States). India, however, refused to take part in this conflict, so it was generally marginalized by the two Cold War superpowers who dominated the world stage. Also, despite their magnitude, the Bengali genocide and refugee crisis were overshadowed in the international media and in people’s minds by other, “bigger” events and issues such as the Vietnam War, radical social and cultural changes, environmental concerns, the U.S.-Soviet nuclear arms race, the Apollo moon landings, and the sweeping liturgical reforms of the Second Vatican Council.
Another reason why this novel-like tale has remained untold has to do with a disturbing and lesser-known aspect of the Cold War politics of the time. For political reasons, as the book candidly points out, in the early 1970s the U.S. government was allied with and even secretly arming the Pakistani military dictatorship responsible for the massacre of up to three million innocent Bengalis and the forced displacement of ten million others into India. The Nixon administration downplayed the ethnic cleansing and refugee crisis, thus keeping its shameful and illegal involvement in these humanitarian tragedies largely hidden from American public view. The horrible details of the Bengali genocide and the U.S. role in it were not fully revealed to the Western world until after the Cold War had ended, beginning in the late 1990s with the research of R. J. Rummel and other historians and continuing since 2002 with the declassification of relevant U.S. State Department documents.
A third reason why this account is generally unknown is that no one has written and published an in-depth account of it, firsthand or otherwise. Nearly all of the eyewitnesses to these events have passed away, taking their memories to their graves. Even Eileen Egan (1911-2001), the great contemporary journalist, biographer and co-worker of Mother Teresa and a prominent figure in Catholic Relief Services, only gives a thumbnail sketch of the enormous refugee crisis and relief effort or mentions them in passing in her published writings because she was not directly involved in them firsthand (cf. Such a Vision of the Street: Mother Teresa—The Spirit and the Work [New York: Doubleday, 1985], pp. 196-99, 204, 212; also cf. Catholic Relief Services: The Beginning Years [New York: Catholic Relief Services, 1988], pp. 292-93).
Indeed, this amazing story might have been lost for all time—except for the fact that at least one eyewitness to it is still alive today and willing to share it with others. Moreover, this eyewitness was not a casual bystander or passive victim of the historic events he witnessed, but rather a key figure who was intimately involved in them. As the CRS Program Director for India from 1969 to 1977, this man spent nine years working closely with Mother Teresa and was in charge of the tremendous relief effort for East Pakistani refugees. This humble and cheerful man, now retired and in his late seventies, is a good storyteller and a good friend of mine. Over the past few years, he has kindly granted me a series of private interviews in which he told the untold story; he also shared with me his personal photo collection of his unique Christmas with Mother Teresa (some of these photos will be included in the published book). I have written the narrative based on my interviews with him as well as on my own additional research, and the book is now being marketed to various Catholic publishers in the U.S. The identity of the CRS Program Director will be revealed in the published book.
Christmas with Mother Teresa will acquaint readers with a major unrecognized achievement in the history of Catholic Relief Services and will fill an important gap in the biographies of Mother Teresa published to date. Information about the book’s publisher, release date, availability, and pricing will be provided on my Twitter page at twitter.com/justinsoutar as well as here on my blog as it becomes available, so please stay tuned.
Monday, August 19, 2013
"My Christmas with Mother Teresa" Is Now Complete!
Great news! More than five years after beginning the work, I have now completed a final draft of my second book, entitled My Christmas with Mother Teresa, and have begun the process of locating a publisher. This book tells the amazing never-before-told true story of how the Missionaries of Charity and Catholic Relief Services (CRS) worked together to bring emergency humanitarian aid to some ten million Bengali refugees who flooded eastern India in 1971. The written account is based on my personal interviews with John Mathews, the now retired CRS Program Director who spent nine years (1969 - 77) in India working side by side with Mother Teresa helping the poorest of the poor. The book tells how he and Mother Teresa organized and directed this massive charitable undertaking for the East Pakistani refugees--and how he was unexpectedly given the opportunity of a lifetime to spend one very special Christmas with "the Saint of Calcutta". Details of the book's publication and availability will be coming soon here on my blog, so please stay tuned!
Tuesday, July 16, 2013
Christmas with Mother Teresa: A True Story Never Before Told
A new book I am now writing, to be entitled My Christmas with Mother Teresa, will tell an amazing true story that has never before been told. It is the story of how Catholic Relief Services and the Missionaries of Charity joined forces to being emergency humanitarian aid to the ten million Bengali refugees from East Pakistan who flooded eastern India in 1971. It’s a dramatic, action-packed tale of political repression, natural disaster, guerilla warfare, ethnic cleansing, massive population shifts, Cold War politics, modern war, and the birth of a new nation. More than that, however, it’s a powerful drama of great human tragedy and suffering illuminated and uplifted by the gentle touch of Christ’s redeeming love.
Why were the innocent Bengali people of East Pakistan massacred and forced onto India’s doorstep in such great numbers in 1971? Because their determination to establish their own free and independent nation of Bangladesh conflicted with West Pakistani commercial interests. Since 1947, the Hindu natives of East Bengal had lived as second-class citizens in the apartheid-style nation of East Pakistan, ruled by Islamic West Pakistani foreigners from Islamabad with whom they had little in common. Late in 1970, facing continued repression and racism, government mismanagement of a terrible natural disaster, and persistent violations of their rights, the East Bengalis finally started a guerrilla uprising against the Pakistani regime.
During this time, Pakistan was ruled by a brutal military dictator, General Agha Mohammed Yahya Khan. General Khan was determined to crush the rebellion and restore full Pakistani control of East Bengal no matter what it took to do so. In early March 1971, he declared martial law and had Bangladeshi independence leaders arrested and imprisoned. Later that month, he sent military reinforcements into Dhaka, the capital of East Pakistan, to quash the uprising with mass arrests, torture, and the indiscriminate murder of Bengali civilians. When even these measures failed to destroy the liberation movement—on the contrary, it only grew stronger—General Khan turned to all-out mass murder. The Pakistani Army turned completely against the Bengali people of East Pakistan, ruthlessly massacring tens of thousands of innocent men, women and children and burning dozens of villages.
This wholesale reign of terror precipitated a mass emigration of Bengalis from East Pakistan. Beginning in March of 1971 and continuing until December of that year, millions upon millions of East Bengalis—mainly civilians, but also some guerrillas—ran for their lives, pouring en masse across the Indian border, seeking refuge from their enemies in the nearest friendly country. Millions arrived in the already densely populated and impoverished Indian state of West Bengal, whose capital was Calcutta, while millions of others poured into the neighboring border states of Orissa, Bihar, Assam, Nagaland, Manipur, and Tripura. These ten million refugees arrived in India absolutely destitute, presenting their host nation with a humanitarian crisis of almost unbelievable proportions—and presenting Catholic Relief Services with one of the greatest relief challenges in the organization’s history.
The book will tell how Catholic Relief Services (CRS) rose to the occasion, planning and executing a tremendous feat of emergency relief. From March to December of 1971, with assistance from the Missionaries of Charity, CRS built some 200 refugee camps along the Indian border and continuously supplied all the material needs of the Bengali refugees: sanitation, medical services, food, water, clothing, soap, and shelter. The book will tell how this extraordinary relief undertaking was organized and carried out under the principal direction of two individuals: the CRS Program Director for India and Blessed Mother Teresa of Calcutta.
However, the crème de la crème of this book will be its account of the CRS Program Director’s unexpected Christmas surprise of 1971 at the climax of the great refugee relief effort. Cardinal Terence Cooke, who was Archbishop of New York, Vicar of the U.S. Military Archdiocese and head of Catholic Relief Services, was visiting U.S. troops stationed in the Holy Land on Christmas Eve when he decided on the spur of the moment to come visit Mother Teresa and the refugees the following day. The Program Director hastily organized the unforeseen visit, personally escorting the saintly cardinal as he toured the Calcutta refugee camp on Christmas Day in the company of Mother Teresa.
It’s quite remarkable that such a heroic humanitarian achievement that changed the course of history, capped by an unforgettable encounter between two renowned Catholic figures of the twentieth century, has never before appeared in print. My Christmas with Mother Teresa will finally tell this unforgettable story based on the personal eyewitness account of that now retired CRS Program Director who oversaw the tremendous East Pakistani refugee relief effort and who brought Mother Teresa and Cardinal Cooke together on December 25, 1971. A few years ago, this humble and cheerful gentleman, who is a good friend of mine, kindly granted me a series of interviews in which he told the untold story. He also shared with me his personal photo collection of his cherished Christmas with Blessed Mother Teresa of Calcutta (some of these photos will likely be included in the published book). I have spent much of the last few years writing the story based on these interviews as well as on my own additional research, and the manuscript is now nearing completion. The identity of this CRS Program Director will be revealed in the published book.
My Christmas with Mother Teresa will acquaint readers with a major unrecognized achievement in the history of Catholic Relief Services, and it should also help fill a gap in the biographies of Blessed Mother Teresa published to date. Information about the book’s publisher, release date, and availability will be provided on my Twitter page and here on my blog as it becomes available, so please stay tuned.
Why were the innocent Bengali people of East Pakistan massacred and forced onto India’s doorstep in such great numbers in 1971? Because their determination to establish their own free and independent nation of Bangladesh conflicted with West Pakistani commercial interests. Since 1947, the Hindu natives of East Bengal had lived as second-class citizens in the apartheid-style nation of East Pakistan, ruled by Islamic West Pakistani foreigners from Islamabad with whom they had little in common. Late in 1970, facing continued repression and racism, government mismanagement of a terrible natural disaster, and persistent violations of their rights, the East Bengalis finally started a guerrilla uprising against the Pakistani regime.
During this time, Pakistan was ruled by a brutal military dictator, General Agha Mohammed Yahya Khan. General Khan was determined to crush the rebellion and restore full Pakistani control of East Bengal no matter what it took to do so. In early March 1971, he declared martial law and had Bangladeshi independence leaders arrested and imprisoned. Later that month, he sent military reinforcements into Dhaka, the capital of East Pakistan, to quash the uprising with mass arrests, torture, and the indiscriminate murder of Bengali civilians. When even these measures failed to destroy the liberation movement—on the contrary, it only grew stronger—General Khan turned to all-out mass murder. The Pakistani Army turned completely against the Bengali people of East Pakistan, ruthlessly massacring tens of thousands of innocent men, women and children and burning dozens of villages.
This wholesale reign of terror precipitated a mass emigration of Bengalis from East Pakistan. Beginning in March of 1971 and continuing until December of that year, millions upon millions of East Bengalis—mainly civilians, but also some guerrillas—ran for their lives, pouring en masse across the Indian border, seeking refuge from their enemies in the nearest friendly country. Millions arrived in the already densely populated and impoverished Indian state of West Bengal, whose capital was Calcutta, while millions of others poured into the neighboring border states of Orissa, Bihar, Assam, Nagaland, Manipur, and Tripura. These ten million refugees arrived in India absolutely destitute, presenting their host nation with a humanitarian crisis of almost unbelievable proportions—and presenting Catholic Relief Services with one of the greatest relief challenges in the organization’s history.
The book will tell how Catholic Relief Services (CRS) rose to the occasion, planning and executing a tremendous feat of emergency relief. From March to December of 1971, with assistance from the Missionaries of Charity, CRS built some 200 refugee camps along the Indian border and continuously supplied all the material needs of the Bengali refugees: sanitation, medical services, food, water, clothing, soap, and shelter. The book will tell how this extraordinary relief undertaking was organized and carried out under the principal direction of two individuals: the CRS Program Director for India and Blessed Mother Teresa of Calcutta.
However, the crème de la crème of this book will be its account of the CRS Program Director’s unexpected Christmas surprise of 1971 at the climax of the great refugee relief effort. Cardinal Terence Cooke, who was Archbishop of New York, Vicar of the U.S. Military Archdiocese and head of Catholic Relief Services, was visiting U.S. troops stationed in the Holy Land on Christmas Eve when he decided on the spur of the moment to come visit Mother Teresa and the refugees the following day. The Program Director hastily organized the unforeseen visit, personally escorting the saintly cardinal as he toured the Calcutta refugee camp on Christmas Day in the company of Mother Teresa.
It’s quite remarkable that such a heroic humanitarian achievement that changed the course of history, capped by an unforgettable encounter between two renowned Catholic figures of the twentieth century, has never before appeared in print. My Christmas with Mother Teresa will finally tell this unforgettable story based on the personal eyewitness account of that now retired CRS Program Director who oversaw the tremendous East Pakistani refugee relief effort and who brought Mother Teresa and Cardinal Cooke together on December 25, 1971. A few years ago, this humble and cheerful gentleman, who is a good friend of mine, kindly granted me a series of interviews in which he told the untold story. He also shared with me his personal photo collection of his cherished Christmas with Blessed Mother Teresa of Calcutta (some of these photos will likely be included in the published book). I have spent much of the last few years writing the story based on these interviews as well as on my own additional research, and the manuscript is now nearing completion. The identity of this CRS Program Director will be revealed in the published book.
My Christmas with Mother Teresa will acquaint readers with a major unrecognized achievement in the history of Catholic Relief Services, and it should also help fill a gap in the biographies of Blessed Mother Teresa published to date. Information about the book’s publisher, release date, and availability will be provided on my Twitter page and here on my blog as it becomes available, so please stay tuned.
Thursday, June 13, 2013
To an Authentic and Renewed Conversion: Vatican II and the Year of Faith
by Justin Soutar
***(Note: All Scripture quotations are taken from the New American Bible unless otherwise noted.)***
On October 11, 2011, in an Apostolic Letter entitled Porta Fidei (The Door of Faith), Pope Benedict XVI declared a special Year of Faith from October 2012 through November 2013 to comemmorate the fiftieth anniversary of the opening of the Second Vatican Council. This Holy Year, according to Benedict, "is a summons to an authentic and renewed conversion to the Lord, the one Savior of the world" (Porta Fidei, no. 6). By declaring this Year of Faith, our former Supreme Pontiff invited all members of the Church to reflect seriously on their faith, to rediscover its tremendous riches, to strengthen and deepen their personal faith, and to practice that faith more fully and defend it more courageously in their everyday lives.
“A Profound Crisis of Faith”
Why did our previous Holy Father declare this Year of Faith? A hint to the answer may be found in a statement Benedict made in his message to young people gathered for World Youth Day in Madrid, Spain, in August 2011, two months prior to the release of Porta Fidei: “Today we are seeing a certain ‘eclipse of God’ taking place, a kind of amnesia which, albeit not an outright rejection of Christianity, is nonetheless a denial of the treasure of our faith, a denial that could lead to the loss of our deepest identity.” [Bold/italics added]
As a man of deep faith, great learning and profound wisdom, Benedict XVI has a sincere appreciation for the priceless treasure of our Catholic religion. He knows that the Catholic Church built Western civilization and that all the great cultural, intellectual, political, social, economic, scientific, and technological achievements this civilization has bestowed on the world over the centuries have their roots in a Christian society built on faith in God. Benedict is also aware that, under the increasing influence of a radically secularist ideology, Europe and the West today are gradually losing touch with their Christian identity and heritage, allowing God to fade into the background and become more and more irrelevant to social and political life. This insidious “amnesia” not only threatens to eventually cut modern Western civilization completely off from its Christian roots—with disastrous consequences for the entire civilized and globalized world—but has also begun to subtly and unconsciously infect the minds and hearts of individual Christian believers, weakening their faith and leading them away from Christ.
What better way to respond to this “’eclipse of God’” and combat this “amnesia,” this “denial of the treasure of our faith,” than to summon the whole Church “to an authentic and renewed conversion” to her Lord Jesus Christ, “the pioneer and perfecter of our faith” (Heb. 12:2) and “the one Savior of the world”? In other words, the Year of Faith is meant to revitalize and reform the Church so that it can more effectively carry out its mission of proclaiming Christ to the whole world. It is meant to strengthen believers in their Christian commitment so that they can help rebuild a crumbling civilization on its basic foundational principles—and through this rebuilding, the entire world will be renewed. The Holy Spirit obviously inspired our previous Vicar of Christ to proclaim this Year of Faith in order to respond to the needs of the Church and the world at this particular moment in human history.
Benedict XVI observed in Porta Fidei that whereas in the past, the vital importance of faith in shaping human society and culture was taken for granted, today this is no longer the case (cf. Porta Fidei, no. 2). Radical secularism increasingly confronts religious believers with the strange idea that faith is an exclusively private and individual matter that must not be allowed to shape or influence public life in any way. This notion contradicts the intrinsic nature of authentic Christian faith, which must be publicly professed and shared with others. “A Christian may never think of belief as a private act,” maintained the Holy Father, echoing similar words of Pope John Paul II. “Faith is choosing to stand with the Lord so as to live with him…Faith, precisely because it is a free act, also demands social responsibility for what one believes” (Porta Fidei, no. 10). In light of "a profound crisis of faith" that has gripped contemporary human society and culture, Benedict pointed out "the need to rediscover the journey of faith so as to shed ever clearer light on the joy and renewed enthusiasm of the encounter with Christ" (Porta Fidei, no. 2).
The Journey of Faith—An Encounter with Christ
What is faith? “Faith is the virtue by which we firmly believe all the truths God has revealed, on the word of God revealing them, who can neither deceive nor be deceived” (Baltimore Catechism #3, no. 122). Faith is “the full surrender of ourselves to God and the acceptance of his truth insofar as it is guaranteed by the One who is truth itself” (Compendium of the Catechism of the Catholic Church, no. 25). “Faith is the substance of things to be hoped for, the proof of things that appear not” (Heb. 11:1) [Douay-Rheims Version]. Christian faith is not a blind groping in the dark for some cosmic Deity that we vaguely suspect may exist or a set of abstract intellectual speculations about some Higher Power. On the contrary, it is based on the light of divinely revealed truth. Faith presupposes that God has revealed himself to man and that man can know the truth about God with certitude. “We live faith, not as a hypothesis, but as the certainty on which our life is based.” (Ratzinger, Pilgrim Fellowship of Faith (San Francisco: Ignatius Press, 2005, pp. 19-20 [Bold in original]) Faith is a free gift from God and man’s free response to that gift with the help of divine grace.
For us Christian believers, faith is an encounter and a relationship with a Person who loves us—Christ, the Son of God, who became man, suffered, died, and rose from the dead to take away our sins. This encounter and loving relationship gives meaning and direction to our lives. The “journey of faith” begins with Baptism, which gives us a share in God’s Trinitarian life and incorporates us into Christ’s Mystical Body, the Church (cf. Porta Fidei, no. 1). We are aided on the journey by various sacraments: Confirmation, which strengthens us in our commitment to Christ; Penance (or Reconciliation) and Anointing of the Sick, in which we receive God’s mercy and healing; the Holy Eucharist, which renews Christ’s living presence within us; Holy Orders and Matrimony, which help us follow Christ faithfully in specific states of life. The journey of faith “ends with the passage through death to eternal life” (Porta Fidei, no. 1). Christ’s Resurrection from the dead—a real historical and physical event—is the basis of our Christian faith: “If Christ has not been raised, your faith is vain” (1 Cor. 15:17).
Unfortunately, due to poor catechesis, some Catholics today have an inadequate and undeveloped view of faith, seeing it in negative legalistic terms. For them faith is simply the grudging acceptance of a set of boring, archaic dogmas imposed by an authoritarian hierarchy that unnecessarily burdens and constricts their lives. This minimalist, distorted version of faith is utterly powerless in the lives of its adherents and completely unattractive to potential believers. These persons have never experienced faith as the exciting journey and positive liberating force that it is meant to be. There is nothing boring about an authentic personal encounter with Christ. Such an encounter is a transformative, life-changing experience that fills a person with joy and motivates him or her to witness Christ to others.
“An Authentic and Renewed Conversion”
During this Year of Faith, we are invited to rediscover the challenge and adventure of the journey of faith through “an authentic and renewed conversion” of mind and heart to Christ. The word “conversion” comes from a Greek word metanoia, which means “change of life” or “change of perspective.” So we members of the Church—who already call ourselves Christians and believers—are called to change our ways of thinking and living so that they conform more closely to those of Christ and His Gospel. Some people think of conversion as a once-in-a-lifetime, “road to Damascus” experience that is only necessary for nonbelievers or for those who have abandoned the practice of their faith. Not true! Conversion is also necessary for those of us who already call ourselves Christ’s followers, and for us it’s an ongoing, lifelong process because we are weak, sinful human beings who often fail to live up to our vocation as Christians. Moreover, our faith in Christ tends to grow weak as we allow our ways of thinking and living to be (often unconsciously and gradually) corrupted by the anti-Christian attitudes of the world in which we live. Thus in order to remain strong in our faith, we must constantly be turning towards Christ, renewing our commitment to follow Him faithfully, and allowing our ways of thinking and living to be shaped by his Gospel. Saint Paul reminds us: “Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect” (Rom. 12:2). “Have among yourselves the same attitude that is also yours in Christ Jesus” (Phil. 2:5).
Being a disciple of Christ means first of all believing that He is the Son of God, but it also means listening to His teachings, obeying His commands, and following His example. Christ challenges us: “’Whoever wishes to come after me must deny himself, take up his cross, and follow me’” (Mt. 16:24). He says, “’Unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you’” (Jn. 6:53). He says, “’Whatever you did for one of these least brothers of mine, you did for me’” (Mt. 25:40), and “what you did not do for one of these least ones, you did not do for me’” (Mt. 25:45). He also says, “’Everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand’” (Mt. 7:26), and “Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven” (Mt. 7:21). In these and many other teachings in the Gospels, Christ makes it clear that authentic discipleship is not merely an intellectual exercise of belief in Him; it is an ongoing personal relationship with Him, and it demands certain things of us. Faith in Christ is necessary for salvation, but (contrary to the claim of Protestant reformer Martin Luther) “faith alone” is an unbiblical concept and insufficient for salvation. Our faith must be put into action, or else it is useless. “Faith of itself, if it does not have works, is dead” (Jas. 2:17).
All of the recent Popes have made a general observation that there is an unacceptable gap between what we Catholics believe and how we live our daily lives. In other words, while we call ourselves Christians, our faith in Christ is superficial and compartmentalized, failing to profoundly affect our whole lives as it should. In fact, a convincing case could probably be made that most of the great evils of the twentieth century—and many of those of the preceding Christian centuries—had their origin in the failure of Catholics to properly live out their faith. Moreover, this failure is certainly at least partly to blame for the current crisis of faith in the modern world. When Christian believers act in a manner contrary to the demands of the Gospel, they betray Christ and his Church, give scandal to fellow Christians and discredit the faith in the eyes of nonbelievers. The Year of Faith is a reminder to all of us followers of Christ that what we believe and how we live must go together in a single, harmonious whole.
The blessed in Heaven, those who followed Christ faithfully on earth throughout the past twenty centuries, are our exemplars for how to live the Christian journey of faith. In a special way, the Church holds up for our imitation the Blessed Virgin Mary, the Mother of Christ and of the Church, she who was called “blessed because she believed” (Lk. 1:45), as the perfect model of Christian discipleship. Pope Benedict also called Mary “the Mother of Missionaries” because she was the first person to joyfully share her experience of Christ with someone else when, after having conceived Him in her womb, she traveled to visit her relative Elizabeth (cf. Lk. 1:39-56). In our own time, Blessed Mother Teresa of Calcutta and Blessed John Paul II gave us powerful examples of what persons authentically and totally converted to Christ and His Gospel could accomplish for the Church and the world. The secret to their spectacular success is that they were unafraid to allow the full potential of the Christian faith to be unleashed in their lives. They were not perfect human beings, but they were constantly aware of their need for repentance and conversion, constantly renewing their commitment to Christ. Their witness should inspire and encourage us as we walk the journey of faith. Furthermore, since we’re united with them in the Communion of Saints, we should request their intercession for the graces we need to persevere on the journey towards our heavenly destination.
Vatican II and the Year of Faith
But what does the Year of Faith have to do with the anniversary of the start of Vatican II? A great deal, because the primary objective of the Second Vatican Council was to preserve and hand on the deposit of faith. According to Benedict XVI, the timing of the Year of Faith to coincide with the fiftieth anniversary of the opening of Vatican II provides an opportunity to help people better understand and appreciate the great potential of the Second Vatican Council and its documents for the renewal of the Church today. In the following significant excerpt from Porta Fidei, Benedict quotes his great predecessor and then adds a quote of his own on the subject:
…the texts bequeathed by the Council Fathers, in the words of Blessed John Paul II, “have lost nothing of their value or brilliance. They need to be read correctly, to be widely known and taken to heart as important and normative texts of the Magisterium, within the Church’s tradition…I feel more than ever in duty bound to point to the Council as the great grace bestowed on the Church in the twentieth century: there we find a sure compass by which to take our bearings in the century now beginning.” [Novo Millennio Ineunte, n. 57]
I would also like to emphasize strongly what I had occasion to say concerning the Council a few months after my election as Successor of Peter: “If we interpret and implement it guided by a right hermeneutic, it can be and can become increasingly powerful for the ever necessary renewal of the Church.” (Porta Fidei, no. 5) [Bold/italics added]
These statements are immensely important. First of all, our Popes made the point that the documents of Vatican II have not become outdated or useless by the passage of forty or fifty years. On the contrary, they are timeless and brilliantly written, and thus they continue to speak to us today and will continue to do so in the coming years.
Second, Popes John Paul and Benedict emphasized that the conciliar documents must be properly read and understood if they are to bear the fruit intended by the Council Fathers. They are not meant to be simply ignored and left on the shelves while we get on with the real business of reforming the Church based on our own ideas and opinions under the pretext of a nebulous “spirit of Vatican II.” Nor are the documents—as small groups of schismatic traditionalists claim—mainly pastoral in nature, riddled with dubious theological opinions and largely devoid of binding doctrinal content. Rather, the Council documents are “’important and normative texts of the Magisterium, within the Church’s tradition.’”
In other words—and the following observation will strike many Catholics as revolutionary—although they do contain pastoral instructions and guidelines, the documents of the Second Vatican Council are first and foremost official dogmatic (teaching) documents of the Church’s Magisterium. Written by the Catholic bishops of the world in union with the Successor of Saint Peter and under the guidance of the Holy Spirit, the conciliar texts are the product of a legitimate exercise of the Church’s divinely instituted magisterial teaching authority and thus carry the full weight of that authority. The doctrines they contain—even those not infallibly proclaimed—are binding on all the faithful. The Holy Spirit, which has always protected and will always protect the Church from teaching error in matters of faith and morals, guided the Council Fathers in their authorship of the documents of Vatican II. Thus the texts are completely trustworthy and reliable from the dogmatic point of view and must be accepted by all Catholics in obedience to the authority of the Church. Such submission to ecclesial authority naturally requires humility, however. Heretical dissenters on one side and schismatic traditionalists on the other pridefully refuse to accept the Council’s documents because they think they know better than the Church herself what the Church really teaches or should be teaching.
Due to incorrect interpretation and implementation of the Second Vatican Council in the decades following it, Vatican II and its documents have often been misconstrued as a radical break with the Church’s tradition, when in fact they are an organic growth and development of that tradition. None of the Council documents contain new teachings; they merely re-enunciate, synthesize, and develop further what the Church has always believed and taught, and thus are meant to be read and understood within the context of the Church’s 2,000-year tradition.
“A Hermeneutic of Continuity and Reform”
According to Benedict XVI, the Second Vatican Council can only fulfill its potential for renewing the Church “if we interpret and implement it guided by a right hermeneutic.” Our previous Holy Father identified this “right hermeneutic” in an address to the Italian bishops’ conference last year:
The Pope [John XXIII] asked the [Council] Fathers to examine in depth and to present this perennial doctrine in continuity with the 2,000-year-old Tradition of the Church: “to transmit the doctrine, pure and integral, without any attenuation or distortion”, but in a new way, according “to that work which our era demands of us” (Pope John XXIII’s Opening Speech to the Second Vatican Council, 11 October 1962). With this key to interpreting and applying it — not of course in the perspective of an unacceptable hermeneutic of discontinuity and rupture but rather of a hermeneutic of continuity and reform — listening to the Council and making its authoritative instructions our own is the way to identify the modalities by which the Church can offer a meaningful response to the great social and cultural changes of our time which also have visible consequences on the religious dimension. [Bold/italics added]
The “right hermeneutic” for an accurate understanding and correct implementation of the Second Vatican Council is the “hermeneutic of continuity and reform.” This double hermeneutic points to the essentially twofold nature of Vatican II and is the “key” to unlocking the Council’s inner meaning and purpose.
The fundamental objective of the Second Vatican Council was to preserve and transmit Catholic doctrine “in continuity with the 2,000-year-old Tradition of the Church.” Pope John XXIII made this clear in his opening address to the Council on October 11, 1962, when he stated: “The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.” [Bold/italics added] In line with this directive, the Council Fathers carefully examined, further developed, and handed on to succeeding generations—while preserving fully intact—the unchanging doctrine of the Faith in a series of authoritative documents called dogmatic constitutions. So the first key to properly understanding Vatican II is to realize that it was first and foremost a dogmatic (teaching) council of the Magisterium in faithful continuity with the Church’s 2,000-year tradition.
The second key term in the “right hermeneutic” for correctly understanding and implementing the Second Vatican Council is “reform.” At crucial moments throughout Church history, the Holy Spirit has inspired certain reforms in liturgical rubrics, canon law, Church governance, and pastoral discipline for the purpose of renewing the Church and helping her better fulfill her mission in the context of the times in which she finds herself. The Second Vatican Council was inspired by the Holy Spirit to address the needs of the Church in the modern world. While carefully preserving and handing on the deposit of faith, the Sacred Liturgy, the sacraments, and prayer in unbroken continuity with the Church’s ancient tradition, Vatican II introduced many liturgical, pastoral, and disciplinary reforms into the Church’s life to enable the Church to more effectively carry out her mission of teaching, governing, and sanctifying believers and of evangelizing non-believers in the context of the modern world. Thus the second key to properly understanding Vatican II is to keep the Council’s liturgical, pastoral, and disciplinary reforms within the framework of doctrinal and liturgical continuity.
The reform of the Sacred Liturgy was a major element of the Second Vatican Council’s mission to help the Church teach the faith, sanctify believers and evangelize non-believers more effectively in the modern age. The Holy Eucharist, “the source and summit of the Church’s life” (Catechism of the Catholic Church #1324 [Lumen Gentium, no. 134]) and the greatest mystery of our Catholic faith, “is the outstanding means whereby the faithful may express in their lives, and manifest to others, the mystery of Christ and the real nature of the true Church” (Sacrosanctum concilium (The Constitution on the Sacred Liturgy), no. 2). According to Vatican II, the liturgical reforms were designed to encourage “fully conscious and active participation” in the Sacred Liturgy on the part of the lay faithful while retaining its essential character in continuity with the Church’s ancient tradition (Sacrosanctum concilium, no. 14). Through careful reform and authentic renewal of the Sacred Liturgy, the Council Fathers intended that modern Catholics enter more deeply into this awesome mystery of Christ’s Sacrifice, experiencing the full power of his Real Presence in the Holy Eucharist and drawing from it the strength to live holy lives and witness Christ to the whole world.
Unfortunately, the Council’s full potential for renewing the Church has not yet been realized due to a general failure to interpret and implement it guided by a right hermeneutic. The application of a false “hermeneutic of discontinuity and rupture” has led to widespread confusion and error regarding Vatican II, with disastrous consequences for the faith of millions of Catholics. Pope Benedict reminded the Italian bishops that only by applying the proper “hermeneutic of continuity and reform,” by listening to and following the instructions of the Council, can the Church find ways to respond meaningfully to the challenges of the modern world.
Proclaiming the Faith Anew
Through the declaration and observance of the Year of Faith, Benedict XVI has reminded the Church of today to look to the Second Vatican Council as the “sure compass” by which to chart her course through the stormy and turbulent waters of our time. In his Wednesday audience at the Vatican on October 10, 2012, the eve of the opening of the Year of Faith, Pope Benedict stated: “The Second Vatican Council Documents, to which we must return, freeing them from a mass of publications which instead of making them known have often concealed them, are a compass in our time too that permits the Bark of the Church to put out into the deep in the midst of storms or on calm and peaceful waves, to sail safely and to reach her destination.” [Bold/italics added]
By summoning us “to an authentic and renewed conversion to the Lord, the one Savior of the world” during this Year of Faith, the previous Vicar of Christ called us to return to the basic essentials of our Christian faith that the Second Vatican Council proclaimed anew to the modern world. Pope Benedict said that “we should learn the simplest and most fundamental lesson of the Council: namely, that Christianity in its essence consists of faith in God which is Trinitarian Love, and in a personal and community encounter with Christ who orients and gives meaning to life. Everything else flows from this.” The pope further stated: “What is as important today as it was for the Council Fathers is that we see — once again, and clearly — that God is present, concerns us and responds to us. And when, instead, man lacks faith in God, the essential collapses because man loses his profound dignity.”
As an “eclipse of God” slowly darkens our modern age and “a profound crisis of faith” takes hold on it, as man becomes less and less aware of God’s existence and of his fundamental need for God, the basic truths of our Christian faith which the Second Vatican Council proclaimed—and which Benedict XVI more recently proclaimed anew to the Church and the world—shine ever more brilliantly: God exists. He is real. He loves us and He hears our prayers. Man is an essentially religious being, a creature whose “profound dignity” comes from being made in the image and likeness of God, and only in relationship to God, his Creator, does man discover his true identity and grasp the real meaning and purpose of life. Only God can satisfy the deepest yearnings of the human heart, as Saint Augustine wrote: “You have made us for yourself, O Lord, and our hearts are restless until they rest in You.” Faith in God is essential to the wellbeing of man and of society. Man cannot save himself by his own efforts. Christ is “God-with-us,” “the one Savior of the world,” the only hope for humanity. Salvation comes only from Christ through His Church. All Christians are called to sanctity of life (hence the “universal call to holiness”) and to find new ways of preaching the Gospel in our modern world (hence the “new evangelization”).
Pope Benedict observed in Porta Fidei that despite its forgetfulness of God and the denial of its need for him, a profound hunger for God nonetheless exists in our modern culture: “The people of today can still experience the need to go to the well, like the Samaritan woman, in order to hear Jesus, who invites us to believe in him and to draw upon the source of living water welling up within him (cf. Jn. 4:14)” (Porta Fidei, no. 3). Tens of millions of people all over the world today—some consciously, some unconsciously—are searching for meaning and purpose in their lives, presenting us with a truly immense opportunity for evangelization. However, the radically secularist and anti-religious attitudes permeating our modern culture tend to obscure the reality of this vast mission field and intimidate us into keeping the Christian faith to ourselves rather than sharing it with others as we are called to do by virtue of our baptism. But we must not allow ourselves to be intimidated out of our duty to preach the Gospel by word and example and so to help those who are searching for God find the right path to “the door of faith” (cf. Porta Fidei, no. 7; Acts 14:27). Saint Paul wrote, “Woe to me if I do not preach it [the Gospel]!” (1 Cor. 9:16), and our previous Holy Father maintained: "We cannot accept that salt should become tasteless or the light be kept hidden (cf. Mt. 5:13-16)" (Porta Fidei, no. 3). We Christian believers must be loyal and courageous public witnesses to Christ and His Gospel; in doing so, we will be the salt of the earth and the light of the world that Christ is calling us to be. “Caritas Christi urget nos [The love of Christ impels us] (2 Cor. 5:14): it is the love of Christ that fills our hearts and impels us to evangelize” (Porta Fidei, no. 7).
Rediscovering, Knowing, Living our Faith
In the final paragraph of his October 10, 2012 audience address, Pope Benedict declared: “The Second Vatican Council is a strong appeal to us to rediscover every day the beauty of our faith, to know it deeply for a more intense relationship with the Lord, in order to live our Christian vocation to the full.” How can we Catholics rediscover the beauty of our faith, intensify our relationship with Our Lord, and more fully live out our Christian vocation during this Year of Faith? Here are a few suggestions.
1. Read, study and meditate on the Faith. Start by reading Porta Fidei (The Door of Faith), the charter document for the Year of Faith. It’s concisely written and will properly orient your mind and heart for this Holy Year. Next, study the Compendium of the Catechism of the Catholic Church, which summarizes all the basics of Catholic doctrine in concise question-and-answer format. Then dig into the main volume, The Catechism of the Catholic Church, which Benedict XVI called “an authentic fruit of the Second Vatican Council” (Porta Fidei, no. 4) and which contains the entire deposit of faith. Read the documents of the Second Vatican Council. Unfortunately, for the most part these precious jewels of our Catholic faith have remained buried in the five decades since the Council. Now is the time to unearth these teaching documents and bask in their full brilliance by “reading them correctly” and “taking them to heart as important and normative texts of the Magisterium, within the Church’s tradition.” Pope Benedict recommended in particular the four Constitutions, which he referred to as “the four cardinal points of the compass that can direct us” : Sacrosanctum concilium (On the Sacred Liturgy); Lumen Gentium (The Light of the Nations); Dei Verbum (On Divine Revelation); and Gaudium et Spes (On the Church in the Modern World). The papal encyclicals of Popes Paul VI, John Paul II and Benedict XVI, which explore Church teachings from within the perspective of Vatican II, are excellent. All of these resources are available on the Vatican website. Also, read the Bible, the divinely inspired Word of God, especially the daily Mass readings. According to Pope Benedict, “We must rediscover a taste for feeding ourselves on the word of God” (Porta Fidei, no. 3), and Saint Jerome famously wrote, “Ignorance of Scripture is ignorance of Christ.” If we’re serious about experiencing “an authentic and renewed conversion” to Christ, we cannot afford to remain ignorant of Him. Read the Early Church Fathers such as St. Ignatius of Antioch, St. Iranaeus, St. Justin, Origen, Tertullian, St. Geogory of Nyssa, St. Ambrose, and St. Augustine, who wrote passionately and brilliantly about the same faith we hold today. Another good book for this Year of Faith would be Jesus of Nazareth by Benedict XVI. Although not an official text of the Magisterium like most of the others here recommended, it is written by a man of great faith, wisdom, and knowledge and offers amazing insights into the figure of Jesus as presented in the Gospels.
2. Get the indulgence for the Year of Faith. During this Holy Year, the Church offers us special graces to help us grow in our relationship with Christ. The greatest of these graces is a special plenary indulgence. In a solemn decree issued on May 10, 2012, Pope Benedict XVI announced that this indulgence will be granted to all the faithful who fulfill certain prescribed conditions in addition to the usual conditions of going to Confession, receiving Holy Communion, and praying for the intentions of the Holy Father. The special conditions for obtaining this particular indulgence may be found on the official Year of Faith website at the following link: http://www.annusfidei.va/content/novaevangelizatio/en/annus-fidei/indulgentia.html .
3. Receive the Sacraments frequently. The sacraments are channels of grace through which we receive the strength necessary to follow Christ faithfully in our everyday lives. We should especially receive the sacraments of Penance and the Holy Eucharist often to be cleansed of our sins and spiritually nourished for the journey of faith.
4. Spend some time in prayer. Christ says, “’Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me’” (Jn. 15:4), and “’without me you can do nothing’” (Jn. 15:5). When Blessed Mother Teresa of Calcutta was once asked how she was able to accomplish so much, she replied simply, “I pray.” If faith is an encounter with Christ and a loving personal relationship with Him, prayer is the heart and soul of that relationship. The more time we spend in prayer, the more closely united with Christ we will be, the deeper our faith will become, and the more fruit we will bear in the Lord’s vineyard. Scripture says, “Pray without ceasing” (1 Thes. 5:17) Simple daily prayers, such as morning and evening prayers and grace before and after meals, are important to nourish our Christian life (cf. Compendium of the Catechism, no. 567). The Church also recommends the Liturgy of the Hours and the daily rosary; the latter is an excellent method of drawing closer to Christ through meditation on the mysteries of his life in union with Our Blessed Mother Mary, the perfect follower of Christ and the one through whom all graces come to us. Above all, during this Year of Faith we should enter more deeply into the Sacred Liturgy, “the great prayer of the Church.” Lex orandi, lex credendi: “As we pray, so we believe” (Catechism of the Catholic Church, no. 1124).
5. Share the faith with others. The priceless gift of faith we have been given is not meant to be selfishly hoarded within ourselves, but rather to be freely shared with others. “Without cost you have received; without cost you are to give” (Mt. 10:8). We can all find little opportunities in our everyday lives to witness Christ and evangelize others through word and example. The more we take advantage of these opportunities, the more our faith will grow and the stronger it will become. In his Message for the 1992 World Youth Day, Blessed John Paul II declared:
All baptized persons are called by Christ to become his apostles in their own personal situation and in the world: “As the Father has sent me, so I send you” (Jn. 20:21). Through his Church Christ entrusts you with the fundamental mission of sharing with others the gift of salvation. He invites you to participate in building his kingdom. He chooses you, in spite of the personal limitations everyone has, because he loves you and believes in you. This unconditional love of Christ should be the very soul of your apostolic work, in accord with the words of St. Paul, “The love of Christ impels us” (2 Cor. 5:14).
Being disciples of Christ is not a private matter. On the contrary, the gift of faith must be shared with others. For this reason the same apostle writes: "If I preach the Gospel, this is no reason for me to boast, for an obligation has been imposed on me, and woe to me if I do not preach it!" (1 Cor 9:16). Moreover, do not forget that faith is strengthened and grows precisely when it is given to others.
Perhaps no better summary of the Christian life can be found than that contained in Saint Paul’s Letter to the Ephesians: “I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Eph. 4:1-6).
And perhaps no better prayer for this Year of Faith can be said than that of Benedict XVI: “May the Virgin Mary, Mother of Christ and of the whole Church, help us to achieve and to bring to completion what the Council Fathers, motivated by the Holy Spirit, pondered in their hearts: the desire that all might know the Gospel and encounter the Lord Jesus as the Way, the Truth, and the Life.”
Copyright © 2012, 2013 Justin D. Soutar. All rights reserved.
***(Note: All Scripture quotations are taken from the New American Bible unless otherwise noted.)***
On October 11, 2011, in an Apostolic Letter entitled Porta Fidei (The Door of Faith), Pope Benedict XVI declared a special Year of Faith from October 2012 through November 2013 to comemmorate the fiftieth anniversary of the opening of the Second Vatican Council. This Holy Year, according to Benedict, "is a summons to an authentic and renewed conversion to the Lord, the one Savior of the world" (Porta Fidei, no. 6). By declaring this Year of Faith, our former Supreme Pontiff invited all members of the Church to reflect seriously on their faith, to rediscover its tremendous riches, to strengthen and deepen their personal faith, and to practice that faith more fully and defend it more courageously in their everyday lives.
“A Profound Crisis of Faith”
Why did our previous Holy Father declare this Year of Faith? A hint to the answer may be found in a statement Benedict made in his message to young people gathered for World Youth Day in Madrid, Spain, in August 2011, two months prior to the release of Porta Fidei: “Today we are seeing a certain ‘eclipse of God’ taking place, a kind of amnesia which, albeit not an outright rejection of Christianity, is nonetheless a denial of the treasure of our faith, a denial that could lead to the loss of our deepest identity.” [Bold/italics added]
As a man of deep faith, great learning and profound wisdom, Benedict XVI has a sincere appreciation for the priceless treasure of our Catholic religion. He knows that the Catholic Church built Western civilization and that all the great cultural, intellectual, political, social, economic, scientific, and technological achievements this civilization has bestowed on the world over the centuries have their roots in a Christian society built on faith in God. Benedict is also aware that, under the increasing influence of a radically secularist ideology, Europe and the West today are gradually losing touch with their Christian identity and heritage, allowing God to fade into the background and become more and more irrelevant to social and political life. This insidious “amnesia” not only threatens to eventually cut modern Western civilization completely off from its Christian roots—with disastrous consequences for the entire civilized and globalized world—but has also begun to subtly and unconsciously infect the minds and hearts of individual Christian believers, weakening their faith and leading them away from Christ.
What better way to respond to this “’eclipse of God’” and combat this “amnesia,” this “denial of the treasure of our faith,” than to summon the whole Church “to an authentic and renewed conversion” to her Lord Jesus Christ, “the pioneer and perfecter of our faith” (Heb. 12:2) and “the one Savior of the world”? In other words, the Year of Faith is meant to revitalize and reform the Church so that it can more effectively carry out its mission of proclaiming Christ to the whole world. It is meant to strengthen believers in their Christian commitment so that they can help rebuild a crumbling civilization on its basic foundational principles—and through this rebuilding, the entire world will be renewed. The Holy Spirit obviously inspired our previous Vicar of Christ to proclaim this Year of Faith in order to respond to the needs of the Church and the world at this particular moment in human history.
Benedict XVI observed in Porta Fidei that whereas in the past, the vital importance of faith in shaping human society and culture was taken for granted, today this is no longer the case (cf. Porta Fidei, no. 2). Radical secularism increasingly confronts religious believers with the strange idea that faith is an exclusively private and individual matter that must not be allowed to shape or influence public life in any way. This notion contradicts the intrinsic nature of authentic Christian faith, which must be publicly professed and shared with others. “A Christian may never think of belief as a private act,” maintained the Holy Father, echoing similar words of Pope John Paul II. “Faith is choosing to stand with the Lord so as to live with him…Faith, precisely because it is a free act, also demands social responsibility for what one believes” (Porta Fidei, no. 10). In light of "a profound crisis of faith" that has gripped contemporary human society and culture, Benedict pointed out "the need to rediscover the journey of faith so as to shed ever clearer light on the joy and renewed enthusiasm of the encounter with Christ" (Porta Fidei, no. 2).
The Journey of Faith—An Encounter with Christ
What is faith? “Faith is the virtue by which we firmly believe all the truths God has revealed, on the word of God revealing them, who can neither deceive nor be deceived” (Baltimore Catechism #3, no. 122). Faith is “the full surrender of ourselves to God and the acceptance of his truth insofar as it is guaranteed by the One who is truth itself” (Compendium of the Catechism of the Catholic Church, no. 25). “Faith is the substance of things to be hoped for, the proof of things that appear not” (Heb. 11:1) [Douay-Rheims Version]. Christian faith is not a blind groping in the dark for some cosmic Deity that we vaguely suspect may exist or a set of abstract intellectual speculations about some Higher Power. On the contrary, it is based on the light of divinely revealed truth. Faith presupposes that God has revealed himself to man and that man can know the truth about God with certitude. “We live faith, not as a hypothesis, but as the certainty on which our life is based.” (Ratzinger, Pilgrim Fellowship of Faith (San Francisco: Ignatius Press, 2005, pp. 19-20 [Bold in original]) Faith is a free gift from God and man’s free response to that gift with the help of divine grace.
For us Christian believers, faith is an encounter and a relationship with a Person who loves us—Christ, the Son of God, who became man, suffered, died, and rose from the dead to take away our sins. This encounter and loving relationship gives meaning and direction to our lives. The “journey of faith” begins with Baptism, which gives us a share in God’s Trinitarian life and incorporates us into Christ’s Mystical Body, the Church (cf. Porta Fidei, no. 1). We are aided on the journey by various sacraments: Confirmation, which strengthens us in our commitment to Christ; Penance (or Reconciliation) and Anointing of the Sick, in which we receive God’s mercy and healing; the Holy Eucharist, which renews Christ’s living presence within us; Holy Orders and Matrimony, which help us follow Christ faithfully in specific states of life. The journey of faith “ends with the passage through death to eternal life” (Porta Fidei, no. 1). Christ’s Resurrection from the dead—a real historical and physical event—is the basis of our Christian faith: “If Christ has not been raised, your faith is vain” (1 Cor. 15:17).
Unfortunately, due to poor catechesis, some Catholics today have an inadequate and undeveloped view of faith, seeing it in negative legalistic terms. For them faith is simply the grudging acceptance of a set of boring, archaic dogmas imposed by an authoritarian hierarchy that unnecessarily burdens and constricts their lives. This minimalist, distorted version of faith is utterly powerless in the lives of its adherents and completely unattractive to potential believers. These persons have never experienced faith as the exciting journey and positive liberating force that it is meant to be. There is nothing boring about an authentic personal encounter with Christ. Such an encounter is a transformative, life-changing experience that fills a person with joy and motivates him or her to witness Christ to others.
“An Authentic and Renewed Conversion”
During this Year of Faith, we are invited to rediscover the challenge and adventure of the journey of faith through “an authentic and renewed conversion” of mind and heart to Christ. The word “conversion” comes from a Greek word metanoia, which means “change of life” or “change of perspective.” So we members of the Church—who already call ourselves Christians and believers—are called to change our ways of thinking and living so that they conform more closely to those of Christ and His Gospel. Some people think of conversion as a once-in-a-lifetime, “road to Damascus” experience that is only necessary for nonbelievers or for those who have abandoned the practice of their faith. Not true! Conversion is also necessary for those of us who already call ourselves Christ’s followers, and for us it’s an ongoing, lifelong process because we are weak, sinful human beings who often fail to live up to our vocation as Christians. Moreover, our faith in Christ tends to grow weak as we allow our ways of thinking and living to be (often unconsciously and gradually) corrupted by the anti-Christian attitudes of the world in which we live. Thus in order to remain strong in our faith, we must constantly be turning towards Christ, renewing our commitment to follow Him faithfully, and allowing our ways of thinking and living to be shaped by his Gospel. Saint Paul reminds us: “Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect” (Rom. 12:2). “Have among yourselves the same attitude that is also yours in Christ Jesus” (Phil. 2:5).
Being a disciple of Christ means first of all believing that He is the Son of God, but it also means listening to His teachings, obeying His commands, and following His example. Christ challenges us: “’Whoever wishes to come after me must deny himself, take up his cross, and follow me’” (Mt. 16:24). He says, “’Unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you’” (Jn. 6:53). He says, “’Whatever you did for one of these least brothers of mine, you did for me’” (Mt. 25:40), and “what you did not do for one of these least ones, you did not do for me’” (Mt. 25:45). He also says, “’Everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand’” (Mt. 7:26), and “Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven” (Mt. 7:21). In these and many other teachings in the Gospels, Christ makes it clear that authentic discipleship is not merely an intellectual exercise of belief in Him; it is an ongoing personal relationship with Him, and it demands certain things of us. Faith in Christ is necessary for salvation, but (contrary to the claim of Protestant reformer Martin Luther) “faith alone” is an unbiblical concept and insufficient for salvation. Our faith must be put into action, or else it is useless. “Faith of itself, if it does not have works, is dead” (Jas. 2:17).
All of the recent Popes have made a general observation that there is an unacceptable gap between what we Catholics believe and how we live our daily lives. In other words, while we call ourselves Christians, our faith in Christ is superficial and compartmentalized, failing to profoundly affect our whole lives as it should. In fact, a convincing case could probably be made that most of the great evils of the twentieth century—and many of those of the preceding Christian centuries—had their origin in the failure of Catholics to properly live out their faith. Moreover, this failure is certainly at least partly to blame for the current crisis of faith in the modern world. When Christian believers act in a manner contrary to the demands of the Gospel, they betray Christ and his Church, give scandal to fellow Christians and discredit the faith in the eyes of nonbelievers. The Year of Faith is a reminder to all of us followers of Christ that what we believe and how we live must go together in a single, harmonious whole.
The blessed in Heaven, those who followed Christ faithfully on earth throughout the past twenty centuries, are our exemplars for how to live the Christian journey of faith. In a special way, the Church holds up for our imitation the Blessed Virgin Mary, the Mother of Christ and of the Church, she who was called “blessed because she believed” (Lk. 1:45), as the perfect model of Christian discipleship. Pope Benedict also called Mary “the Mother of Missionaries” because she was the first person to joyfully share her experience of Christ with someone else when, after having conceived Him in her womb, she traveled to visit her relative Elizabeth (cf. Lk. 1:39-56). In our own time, Blessed Mother Teresa of Calcutta and Blessed John Paul II gave us powerful examples of what persons authentically and totally converted to Christ and His Gospel could accomplish for the Church and the world. The secret to their spectacular success is that they were unafraid to allow the full potential of the Christian faith to be unleashed in their lives. They were not perfect human beings, but they were constantly aware of their need for repentance and conversion, constantly renewing their commitment to Christ. Their witness should inspire and encourage us as we walk the journey of faith. Furthermore, since we’re united with them in the Communion of Saints, we should request their intercession for the graces we need to persevere on the journey towards our heavenly destination.
Vatican II and the Year of Faith
But what does the Year of Faith have to do with the anniversary of the start of Vatican II? A great deal, because the primary objective of the Second Vatican Council was to preserve and hand on the deposit of faith. According to Benedict XVI, the timing of the Year of Faith to coincide with the fiftieth anniversary of the opening of Vatican II provides an opportunity to help people better understand and appreciate the great potential of the Second Vatican Council and its documents for the renewal of the Church today. In the following significant excerpt from Porta Fidei, Benedict quotes his great predecessor and then adds a quote of his own on the subject:
…the texts bequeathed by the Council Fathers, in the words of Blessed John Paul II, “have lost nothing of their value or brilliance. They need to be read correctly, to be widely known and taken to heart as important and normative texts of the Magisterium, within the Church’s tradition…I feel more than ever in duty bound to point to the Council as the great grace bestowed on the Church in the twentieth century: there we find a sure compass by which to take our bearings in the century now beginning.” [Novo Millennio Ineunte, n. 57]
I would also like to emphasize strongly what I had occasion to say concerning the Council a few months after my election as Successor of Peter: “If we interpret and implement it guided by a right hermeneutic, it can be and can become increasingly powerful for the ever necessary renewal of the Church.” (Porta Fidei, no. 5) [Bold/italics added]
These statements are immensely important. First of all, our Popes made the point that the documents of Vatican II have not become outdated or useless by the passage of forty or fifty years. On the contrary, they are timeless and brilliantly written, and thus they continue to speak to us today and will continue to do so in the coming years.
Second, Popes John Paul and Benedict emphasized that the conciliar documents must be properly read and understood if they are to bear the fruit intended by the Council Fathers. They are not meant to be simply ignored and left on the shelves while we get on with the real business of reforming the Church based on our own ideas and opinions under the pretext of a nebulous “spirit of Vatican II.” Nor are the documents—as small groups of schismatic traditionalists claim—mainly pastoral in nature, riddled with dubious theological opinions and largely devoid of binding doctrinal content. Rather, the Council documents are “’important and normative texts of the Magisterium, within the Church’s tradition.’”
In other words—and the following observation will strike many Catholics as revolutionary—although they do contain pastoral instructions and guidelines, the documents of the Second Vatican Council are first and foremost official dogmatic (teaching) documents of the Church’s Magisterium. Written by the Catholic bishops of the world in union with the Successor of Saint Peter and under the guidance of the Holy Spirit, the conciliar texts are the product of a legitimate exercise of the Church’s divinely instituted magisterial teaching authority and thus carry the full weight of that authority. The doctrines they contain—even those not infallibly proclaimed—are binding on all the faithful. The Holy Spirit, which has always protected and will always protect the Church from teaching error in matters of faith and morals, guided the Council Fathers in their authorship of the documents of Vatican II. Thus the texts are completely trustworthy and reliable from the dogmatic point of view and must be accepted by all Catholics in obedience to the authority of the Church. Such submission to ecclesial authority naturally requires humility, however. Heretical dissenters on one side and schismatic traditionalists on the other pridefully refuse to accept the Council’s documents because they think they know better than the Church herself what the Church really teaches or should be teaching.
Due to incorrect interpretation and implementation of the Second Vatican Council in the decades following it, Vatican II and its documents have often been misconstrued as a radical break with the Church’s tradition, when in fact they are an organic growth and development of that tradition. None of the Council documents contain new teachings; they merely re-enunciate, synthesize, and develop further what the Church has always believed and taught, and thus are meant to be read and understood within the context of the Church’s 2,000-year tradition.
“A Hermeneutic of Continuity and Reform”
According to Benedict XVI, the Second Vatican Council can only fulfill its potential for renewing the Church “if we interpret and implement it guided by a right hermeneutic.” Our previous Holy Father identified this “right hermeneutic” in an address to the Italian bishops’ conference last year:
The Pope [John XXIII] asked the [Council] Fathers to examine in depth and to present this perennial doctrine in continuity with the 2,000-year-old Tradition of the Church: “to transmit the doctrine, pure and integral, without any attenuation or distortion”, but in a new way, according “to that work which our era demands of us” (Pope John XXIII’s Opening Speech to the Second Vatican Council, 11 October 1962). With this key to interpreting and applying it — not of course in the perspective of an unacceptable hermeneutic of discontinuity and rupture but rather of a hermeneutic of continuity and reform — listening to the Council and making its authoritative instructions our own is the way to identify the modalities by which the Church can offer a meaningful response to the great social and cultural changes of our time which also have visible consequences on the religious dimension. [Bold/italics added]
The “right hermeneutic” for an accurate understanding and correct implementation of the Second Vatican Council is the “hermeneutic of continuity and reform.” This double hermeneutic points to the essentially twofold nature of Vatican II and is the “key” to unlocking the Council’s inner meaning and purpose.
The fundamental objective of the Second Vatican Council was to preserve and transmit Catholic doctrine “in continuity with the 2,000-year-old Tradition of the Church.” Pope John XXIII made this clear in his opening address to the Council on October 11, 1962, when he stated: “The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.” [Bold/italics added] In line with this directive, the Council Fathers carefully examined, further developed, and handed on to succeeding generations—while preserving fully intact—the unchanging doctrine of the Faith in a series of authoritative documents called dogmatic constitutions. So the first key to properly understanding Vatican II is to realize that it was first and foremost a dogmatic (teaching) council of the Magisterium in faithful continuity with the Church’s 2,000-year tradition.
The second key term in the “right hermeneutic” for correctly understanding and implementing the Second Vatican Council is “reform.” At crucial moments throughout Church history, the Holy Spirit has inspired certain reforms in liturgical rubrics, canon law, Church governance, and pastoral discipline for the purpose of renewing the Church and helping her better fulfill her mission in the context of the times in which she finds herself. The Second Vatican Council was inspired by the Holy Spirit to address the needs of the Church in the modern world. While carefully preserving and handing on the deposit of faith, the Sacred Liturgy, the sacraments, and prayer in unbroken continuity with the Church’s ancient tradition, Vatican II introduced many liturgical, pastoral, and disciplinary reforms into the Church’s life to enable the Church to more effectively carry out her mission of teaching, governing, and sanctifying believers and of evangelizing non-believers in the context of the modern world. Thus the second key to properly understanding Vatican II is to keep the Council’s liturgical, pastoral, and disciplinary reforms within the framework of doctrinal and liturgical continuity.
The reform of the Sacred Liturgy was a major element of the Second Vatican Council’s mission to help the Church teach the faith, sanctify believers and evangelize non-believers more effectively in the modern age. The Holy Eucharist, “the source and summit of the Church’s life” (Catechism of the Catholic Church #1324 [Lumen Gentium, no. 134]) and the greatest mystery of our Catholic faith, “is the outstanding means whereby the faithful may express in their lives, and manifest to others, the mystery of Christ and the real nature of the true Church” (Sacrosanctum concilium (The Constitution on the Sacred Liturgy), no. 2). According to Vatican II, the liturgical reforms were designed to encourage “fully conscious and active participation” in the Sacred Liturgy on the part of the lay faithful while retaining its essential character in continuity with the Church’s ancient tradition (Sacrosanctum concilium, no. 14). Through careful reform and authentic renewal of the Sacred Liturgy, the Council Fathers intended that modern Catholics enter more deeply into this awesome mystery of Christ’s Sacrifice, experiencing the full power of his Real Presence in the Holy Eucharist and drawing from it the strength to live holy lives and witness Christ to the whole world.
Unfortunately, the Council’s full potential for renewing the Church has not yet been realized due to a general failure to interpret and implement it guided by a right hermeneutic. The application of a false “hermeneutic of discontinuity and rupture” has led to widespread confusion and error regarding Vatican II, with disastrous consequences for the faith of millions of Catholics. Pope Benedict reminded the Italian bishops that only by applying the proper “hermeneutic of continuity and reform,” by listening to and following the instructions of the Council, can the Church find ways to respond meaningfully to the challenges of the modern world.
Proclaiming the Faith Anew
Through the declaration and observance of the Year of Faith, Benedict XVI has reminded the Church of today to look to the Second Vatican Council as the “sure compass” by which to chart her course through the stormy and turbulent waters of our time. In his Wednesday audience at the Vatican on October 10, 2012, the eve of the opening of the Year of Faith, Pope Benedict stated: “The Second Vatican Council Documents, to which we must return, freeing them from a mass of publications which instead of making them known have often concealed them, are a compass in our time too that permits the Bark of the Church to put out into the deep in the midst of storms or on calm and peaceful waves, to sail safely and to reach her destination.” [Bold/italics added]
By summoning us “to an authentic and renewed conversion to the Lord, the one Savior of the world” during this Year of Faith, the previous Vicar of Christ called us to return to the basic essentials of our Christian faith that the Second Vatican Council proclaimed anew to the modern world. Pope Benedict said that “we should learn the simplest and most fundamental lesson of the Council: namely, that Christianity in its essence consists of faith in God which is Trinitarian Love, and in a personal and community encounter with Christ who orients and gives meaning to life. Everything else flows from this.” The pope further stated: “What is as important today as it was for the Council Fathers is that we see — once again, and clearly — that God is present, concerns us and responds to us. And when, instead, man lacks faith in God, the essential collapses because man loses his profound dignity.”
As an “eclipse of God” slowly darkens our modern age and “a profound crisis of faith” takes hold on it, as man becomes less and less aware of God’s existence and of his fundamental need for God, the basic truths of our Christian faith which the Second Vatican Council proclaimed—and which Benedict XVI more recently proclaimed anew to the Church and the world—shine ever more brilliantly: God exists. He is real. He loves us and He hears our prayers. Man is an essentially religious being, a creature whose “profound dignity” comes from being made in the image and likeness of God, and only in relationship to God, his Creator, does man discover his true identity and grasp the real meaning and purpose of life. Only God can satisfy the deepest yearnings of the human heart, as Saint Augustine wrote: “You have made us for yourself, O Lord, and our hearts are restless until they rest in You.” Faith in God is essential to the wellbeing of man and of society. Man cannot save himself by his own efforts. Christ is “God-with-us,” “the one Savior of the world,” the only hope for humanity. Salvation comes only from Christ through His Church. All Christians are called to sanctity of life (hence the “universal call to holiness”) and to find new ways of preaching the Gospel in our modern world (hence the “new evangelization”).
Pope Benedict observed in Porta Fidei that despite its forgetfulness of God and the denial of its need for him, a profound hunger for God nonetheless exists in our modern culture: “The people of today can still experience the need to go to the well, like the Samaritan woman, in order to hear Jesus, who invites us to believe in him and to draw upon the source of living water welling up within him (cf. Jn. 4:14)” (Porta Fidei, no. 3). Tens of millions of people all over the world today—some consciously, some unconsciously—are searching for meaning and purpose in their lives, presenting us with a truly immense opportunity for evangelization. However, the radically secularist and anti-religious attitudes permeating our modern culture tend to obscure the reality of this vast mission field and intimidate us into keeping the Christian faith to ourselves rather than sharing it with others as we are called to do by virtue of our baptism. But we must not allow ourselves to be intimidated out of our duty to preach the Gospel by word and example and so to help those who are searching for God find the right path to “the door of faith” (cf. Porta Fidei, no. 7; Acts 14:27). Saint Paul wrote, “Woe to me if I do not preach it [the Gospel]!” (1 Cor. 9:16), and our previous Holy Father maintained: "We cannot accept that salt should become tasteless or the light be kept hidden (cf. Mt. 5:13-16)" (Porta Fidei, no. 3). We Christian believers must be loyal and courageous public witnesses to Christ and His Gospel; in doing so, we will be the salt of the earth and the light of the world that Christ is calling us to be. “Caritas Christi urget nos [The love of Christ impels us] (2 Cor. 5:14): it is the love of Christ that fills our hearts and impels us to evangelize” (Porta Fidei, no. 7).
Rediscovering, Knowing, Living our Faith
In the final paragraph of his October 10, 2012 audience address, Pope Benedict declared: “The Second Vatican Council is a strong appeal to us to rediscover every day the beauty of our faith, to know it deeply for a more intense relationship with the Lord, in order to live our Christian vocation to the full.” How can we Catholics rediscover the beauty of our faith, intensify our relationship with Our Lord, and more fully live out our Christian vocation during this Year of Faith? Here are a few suggestions.
1. Read, study and meditate on the Faith. Start by reading Porta Fidei (The Door of Faith), the charter document for the Year of Faith. It’s concisely written and will properly orient your mind and heart for this Holy Year. Next, study the Compendium of the Catechism of the Catholic Church, which summarizes all the basics of Catholic doctrine in concise question-and-answer format. Then dig into the main volume, The Catechism of the Catholic Church, which Benedict XVI called “an authentic fruit of the Second Vatican Council” (Porta Fidei, no. 4) and which contains the entire deposit of faith. Read the documents of the Second Vatican Council. Unfortunately, for the most part these precious jewels of our Catholic faith have remained buried in the five decades since the Council. Now is the time to unearth these teaching documents and bask in their full brilliance by “reading them correctly” and “taking them to heart as important and normative texts of the Magisterium, within the Church’s tradition.” Pope Benedict recommended in particular the four Constitutions, which he referred to as “the four cardinal points of the compass that can direct us” : Sacrosanctum concilium (On the Sacred Liturgy); Lumen Gentium (The Light of the Nations); Dei Verbum (On Divine Revelation); and Gaudium et Spes (On the Church in the Modern World). The papal encyclicals of Popes Paul VI, John Paul II and Benedict XVI, which explore Church teachings from within the perspective of Vatican II, are excellent. All of these resources are available on the Vatican website. Also, read the Bible, the divinely inspired Word of God, especially the daily Mass readings. According to Pope Benedict, “We must rediscover a taste for feeding ourselves on the word of God” (Porta Fidei, no. 3), and Saint Jerome famously wrote, “Ignorance of Scripture is ignorance of Christ.” If we’re serious about experiencing “an authentic and renewed conversion” to Christ, we cannot afford to remain ignorant of Him. Read the Early Church Fathers such as St. Ignatius of Antioch, St. Iranaeus, St. Justin, Origen, Tertullian, St. Geogory of Nyssa, St. Ambrose, and St. Augustine, who wrote passionately and brilliantly about the same faith we hold today. Another good book for this Year of Faith would be Jesus of Nazareth by Benedict XVI. Although not an official text of the Magisterium like most of the others here recommended, it is written by a man of great faith, wisdom, and knowledge and offers amazing insights into the figure of Jesus as presented in the Gospels.
2. Get the indulgence for the Year of Faith. During this Holy Year, the Church offers us special graces to help us grow in our relationship with Christ. The greatest of these graces is a special plenary indulgence. In a solemn decree issued on May 10, 2012, Pope Benedict XVI announced that this indulgence will be granted to all the faithful who fulfill certain prescribed conditions in addition to the usual conditions of going to Confession, receiving Holy Communion, and praying for the intentions of the Holy Father. The special conditions for obtaining this particular indulgence may be found on the official Year of Faith website at the following link: http://www.annusfidei.va/content/novaevangelizatio/en/annus-fidei/indulgentia.html .
3. Receive the Sacraments frequently. The sacraments are channels of grace through which we receive the strength necessary to follow Christ faithfully in our everyday lives. We should especially receive the sacraments of Penance and the Holy Eucharist often to be cleansed of our sins and spiritually nourished for the journey of faith.
4. Spend some time in prayer. Christ says, “’Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me’” (Jn. 15:4), and “’without me you can do nothing’” (Jn. 15:5). When Blessed Mother Teresa of Calcutta was once asked how she was able to accomplish so much, she replied simply, “I pray.” If faith is an encounter with Christ and a loving personal relationship with Him, prayer is the heart and soul of that relationship. The more time we spend in prayer, the more closely united with Christ we will be, the deeper our faith will become, and the more fruit we will bear in the Lord’s vineyard. Scripture says, “Pray without ceasing” (1 Thes. 5:17) Simple daily prayers, such as morning and evening prayers and grace before and after meals, are important to nourish our Christian life (cf. Compendium of the Catechism, no. 567). The Church also recommends the Liturgy of the Hours and the daily rosary; the latter is an excellent method of drawing closer to Christ through meditation on the mysteries of his life in union with Our Blessed Mother Mary, the perfect follower of Christ and the one through whom all graces come to us. Above all, during this Year of Faith we should enter more deeply into the Sacred Liturgy, “the great prayer of the Church.” Lex orandi, lex credendi: “As we pray, so we believe” (Catechism of the Catholic Church, no. 1124).
5. Share the faith with others. The priceless gift of faith we have been given is not meant to be selfishly hoarded within ourselves, but rather to be freely shared with others. “Without cost you have received; without cost you are to give” (Mt. 10:8). We can all find little opportunities in our everyday lives to witness Christ and evangelize others through word and example. The more we take advantage of these opportunities, the more our faith will grow and the stronger it will become. In his Message for the 1992 World Youth Day, Blessed John Paul II declared:
All baptized persons are called by Christ to become his apostles in their own personal situation and in the world: “As the Father has sent me, so I send you” (Jn. 20:21). Through his Church Christ entrusts you with the fundamental mission of sharing with others the gift of salvation. He invites you to participate in building his kingdom. He chooses you, in spite of the personal limitations everyone has, because he loves you and believes in you. This unconditional love of Christ should be the very soul of your apostolic work, in accord with the words of St. Paul, “The love of Christ impels us” (2 Cor. 5:14).
Being disciples of Christ is not a private matter. On the contrary, the gift of faith must be shared with others. For this reason the same apostle writes: "If I preach the Gospel, this is no reason for me to boast, for an obligation has been imposed on me, and woe to me if I do not preach it!" (1 Cor 9:16). Moreover, do not forget that faith is strengthened and grows precisely when it is given to others.
Perhaps no better summary of the Christian life can be found than that contained in Saint Paul’s Letter to the Ephesians: “I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Eph. 4:1-6).
And perhaps no better prayer for this Year of Faith can be said than that of Benedict XVI: “May the Virgin Mary, Mother of Christ and of the whole Church, help us to achieve and to bring to completion what the Council Fathers, motivated by the Holy Spirit, pondered in their hearts: the desire that all might know the Gospel and encounter the Lord Jesus as the Way, the Truth, and the Life.”
Copyright © 2012, 2013 Justin D. Soutar. All rights reserved.
Friday, September 7, 2012
Christmas with Mother Teresa: A True Story
Imagine working eighteen hours a day, every day for several months straight. Imagine baking, packing, shipping, unloading, and distributing two million loaves of bread a day. Imagine feeding, clothing and sheltering millions of homeless and needy visitors from another country. Imagine doing all this with Blessed Mother Teresa of Calcutta—and then spending your Christmas with her through an unforeseen twist of circumstances.
These are the actual experiences of a man whom I know personally. As an overseas Program Director for Catholic Relief Services (CRS), this man spent nine years in India working closely with Blessed Mother Teresa. In 1971, with her assistance, he organized and directed a tremendous humanitarian relief program for millions of East Pakistani refugees. Then, at the climax of this great effort, he and Mother Teresa unexpectedly shared a providentially arranged Christmas with a very special visitor: a well-known American Catholic archbishop whose cause for sainthood is now underway.
A few years ago, I was blessed with the incredible opportunity to interview this living witness of Mother Teresa’s sanctity and hear his own firsthand account of the amazing events in which he was involved—a true story never before told. I found it to be a dramatic, inspiring and deeply moving account of great human tragedy and suffering illuminated and uplifted by the gentle touch of Christ’s redeeming love.
Catholic Relief Services spent tens of millions of dollars to bring the East Pakistani refugees necessary food, water, clothing, soap, shelter, and medical aid, but Mother Teresa gave them what no money could buy—Christian love and compassion. “She was truly a mother to everybody, and of course the people responded to that,” the former CRS Program Director tells me in one of our interviews. He also recalls how the refugees in each camp would eagerly await Mother Teresa’s arrival regardless of the time of day or night. Whenever he and she arrived at a camp, the refugees would courteously welcome them according to Bengali custom by placing garlands of flowers on their shoulders and offering them food and drink. “Especially when it’s Mother Teresa because she was the big honored guest, so just by association I would get my share too,” chuckles the Director.
However, his fondest memory of the relief program is his unique Christmas spent with Mother Teresa and her famous visitor from the United States. “Mother Teresa had a wonderful opportunity that day to demonstrate to everybody just how a saint would operate on Christmas Day,” he remarks, “because I’m sure that she would have had a totally different type of a Christmas Day herself.”
More than forty years after it happened, this powerful true story will finally be told to the world as it was told to this author in a new book currently being written. The book, entitled My Christmas with Mother Teresa, will tell you who that surprise Christmas visitor was, why he came to visit Mother Teresa and the refugees, and how the CRS Program Director was personally affected by spending Christmas with two such holy individuals. (The identity of this now retired Program Director will be revealed in the published book.)
The book will also delve into the historical background of the East Pakistani refugee crisis to answer common questions such as: What prompted ten million East Pakistani refugees to flee into India in a single year? How did India and the world respond to the massive refugee crisis? How did the crisis end? What happened to the refugees after the crisis?
Additionally, My Christmas with Mother Teresa will feature a variety of colorful, entertaining, inspiring, and amazing personal anecdotes and experiences of the CRS Program Director culled from memories of his nine years’ life and work in India and his personal friendship with the “Saint of Calcutta.”
Information about the book’s publisher, release date, and availability will be posted on my Twitter page at http://twitter.com/justinsoutar as well as right here on my blog.
These are the actual experiences of a man whom I know personally. As an overseas Program Director for Catholic Relief Services (CRS), this man spent nine years in India working closely with Blessed Mother Teresa. In 1971, with her assistance, he organized and directed a tremendous humanitarian relief program for millions of East Pakistani refugees. Then, at the climax of this great effort, he and Mother Teresa unexpectedly shared a providentially arranged Christmas with a very special visitor: a well-known American Catholic archbishop whose cause for sainthood is now underway.
A few years ago, I was blessed with the incredible opportunity to interview this living witness of Mother Teresa’s sanctity and hear his own firsthand account of the amazing events in which he was involved—a true story never before told. I found it to be a dramatic, inspiring and deeply moving account of great human tragedy and suffering illuminated and uplifted by the gentle touch of Christ’s redeeming love.
Catholic Relief Services spent tens of millions of dollars to bring the East Pakistani refugees necessary food, water, clothing, soap, shelter, and medical aid, but Mother Teresa gave them what no money could buy—Christian love and compassion. “She was truly a mother to everybody, and of course the people responded to that,” the former CRS Program Director tells me in one of our interviews. He also recalls how the refugees in each camp would eagerly await Mother Teresa’s arrival regardless of the time of day or night. Whenever he and she arrived at a camp, the refugees would courteously welcome them according to Bengali custom by placing garlands of flowers on their shoulders and offering them food and drink. “Especially when it’s Mother Teresa because she was the big honored guest, so just by association I would get my share too,” chuckles the Director.
However, his fondest memory of the relief program is his unique Christmas spent with Mother Teresa and her famous visitor from the United States. “Mother Teresa had a wonderful opportunity that day to demonstrate to everybody just how a saint would operate on Christmas Day,” he remarks, “because I’m sure that she would have had a totally different type of a Christmas Day herself.”
More than forty years after it happened, this powerful true story will finally be told to the world as it was told to this author in a new book currently being written. The book, entitled My Christmas with Mother Teresa, will tell you who that surprise Christmas visitor was, why he came to visit Mother Teresa and the refugees, and how the CRS Program Director was personally affected by spending Christmas with two such holy individuals. (The identity of this now retired Program Director will be revealed in the published book.)
The book will also delve into the historical background of the East Pakistani refugee crisis to answer common questions such as: What prompted ten million East Pakistani refugees to flee into India in a single year? How did India and the world respond to the massive refugee crisis? How did the crisis end? What happened to the refugees after the crisis?
Additionally, My Christmas with Mother Teresa will feature a variety of colorful, entertaining, inspiring, and amazing personal anecdotes and experiences of the CRS Program Director culled from memories of his nine years’ life and work in India and his personal friendship with the “Saint of Calcutta.”
Information about the book’s publisher, release date, and availability will be posted on my Twitter page at http://twitter.com/justinsoutar as well as right here on my blog.
Friday, August 19, 2011
Where Have I Been Lately?
Answer: I've been busy, busy, busy! Which is a whole lot better than having nothing to do.
The former program director of Catholic Relief Services let me know that he has almost finished reviewing my book and answering my questions about his experiences with Mother Teresa. When he's done, he'll send the manuscript back to me so I can incorporate his answers, fix any errors and then finalize the manuscript. Then, finally, I'll be able to submit it to a publisher. I have been looking forward to this for years. It was truly an inspiration from God to write this book, and the Holy Spirit has been guiding the project from its inception in 2008. This book recounts an amazing true story that has never before been written about in detail or published: how Mother Teresa and Catholic Relief Services helped save the lives of ten million Bangladeshi refugees in India in 1971. This former program director, whom I am honored to call my friend, oversaw this vast relief effort for CRS. I am also honoring his wish to remain anonymous for as long as possible--that is, until the book comes out. I'll be sure to let you know when the book comes out, and where you can get it.
Meanwhile, I've been busy with other writing projects. In May, my comprehensive article on the new Roman Missal translation entitled "Missale Romanum, Third Edition: Liturgical Renewal as Envisioned by Vatican II" was conditionally accepted for publication by Inside the Vatican--the condition being that the article length should be cut in half (it was over 8,000 words). So I cut 3,000 words and the editor took out another thousand. In the end I was happy with the result--the essay still contains most of the essential information that I wanted to convey to readers. The editor said it would be placed in the August/September issue of the magazine. I recently obtained a subscription to the magazine, and am looking forward to getting that issue and seeing if my piece is in there. In the meantime, I've also submitted my original 8,000-word article (with ITV's permission) to other Catholic publishers, since I would like to get the whole thing published somewhere if I could. We're now only three months away from the full implementation of the new Roman Missal. Catholics need to be prepared for it.
I've also been writing some material dealing with Catholic creation doctrine and theology as I continue to work my way through Father Warkulwiz's tome, The Doctrines of Genesis 1-11. While I've found that this book has a lot of good information about Catholic teaching on creation and the importance of preserving and handing on the Church's creation doctrine, I disagree with some of the opinions expressed. So I'm writing down respectfully what I disagree with and why.
Another piece I have in the works challenges the conventional scientific wisdom about the planet Mars having once been a very wet place. This is a really interesting subject. I've been doing some research, and I've found that most of the evidence planetary scientists use to claim past oceans of liquid water on Mars can be readily and more accurately explained by non-hydrological processes in the Red Planet's past that scientists already have proof of such as volcanism, geothermal activity and impact cratering.
I'm also gradually getting more into music writing. I love creating new solo piano arrangements of traditional Catholic hymns. The last couple days I wrote my own arrangement of "O Holy Night," which is the second Christmas carol that I've written a piano arrangement for. The first was "We Three Kings" back in late 09/early 10. I haven't published any of my scores yet, but I'm hoping to do so soon. I recently acquired an account on ScoreExchange.com, which is a website where you can sell music, but I don't have a PayPal account yet. You have to have that before you can sell music on the site. I need to find out 1) how you get a PayPal account and 2) how it works--how the website will pay me through PayPal.
Earlier this month, here at Terra Patris we had a celebration in honor of the proposed feast day of God the Father. Our landlord has been holding this event annually for several years now on the first Sunday of August. This year we had a procession with an image of God the Father from the parking area into a tent in the riverside park, along with songs and a few prayers. (Good thing we had the tent, because it rained a little.) Then we had a dinner including a lamb roast, hamburgers, hot dogs and covered dishes that people brought to share. We had people come from Ohio, Virginia, Michigan, Alabama, Tennessee and Florida this year. Our local priest came as he usually does to lead us in the prayers and bless the image of God the Father. This painting was commissioned by Saint Margaret d'Youville, a Canadian nun who lived in the 1700s. The idea for a feast day in honor of our Heavenly Father came from the Heavenly Father himself in messages given to an Italian nun, Mother Eugenia Ravasio, in the 1930s. These messages have been approved by the Church. Sadly, God the Father has often become "the forgotten Person of the Trinity" these days. It is our hope to remind people how much God the Father loves us and to rekindle devotion to Him, hopefully leading eventually to the Church's formal institution of a feast day in His honor.
My sister and Dad went to the EWTN Family Celebration in Birmingham, Alabama last month. They really enjoyed it. My sister got to meet Raymond Arroyo (for the second time) as well as Father Frank Pavone, Johnette Benkovic, Father Anthony and Father Mark. Both my Dad and sister got to meet Bishop Baker as he was coming in to say Mass. It's phenomenal how EWTN has grown in the last thirty years. When we started watching it in 1993, the network was reaching 18 million homes. Today it reaches 160 million homes through television alone and many millions more through radio (AM/FM, shortwave, Sirius) and the Internet, proclaiming the truth of the Catholic faith to the whole world.
Well, I better get going--I've got to rest, too. Good night!
The former program director of Catholic Relief Services let me know that he has almost finished reviewing my book and answering my questions about his experiences with Mother Teresa. When he's done, he'll send the manuscript back to me so I can incorporate his answers, fix any errors and then finalize the manuscript. Then, finally, I'll be able to submit it to a publisher. I have been looking forward to this for years. It was truly an inspiration from God to write this book, and the Holy Spirit has been guiding the project from its inception in 2008. This book recounts an amazing true story that has never before been written about in detail or published: how Mother Teresa and Catholic Relief Services helped save the lives of ten million Bangladeshi refugees in India in 1971. This former program director, whom I am honored to call my friend, oversaw this vast relief effort for CRS. I am also honoring his wish to remain anonymous for as long as possible--that is, until the book comes out. I'll be sure to let you know when the book comes out, and where you can get it.
Meanwhile, I've been busy with other writing projects. In May, my comprehensive article on the new Roman Missal translation entitled "Missale Romanum, Third Edition: Liturgical Renewal as Envisioned by Vatican II" was conditionally accepted for publication by Inside the Vatican--the condition being that the article length should be cut in half (it was over 8,000 words). So I cut 3,000 words and the editor took out another thousand. In the end I was happy with the result--the essay still contains most of the essential information that I wanted to convey to readers. The editor said it would be placed in the August/September issue of the magazine. I recently obtained a subscription to the magazine, and am looking forward to getting that issue and seeing if my piece is in there. In the meantime, I've also submitted my original 8,000-word article (with ITV's permission) to other Catholic publishers, since I would like to get the whole thing published somewhere if I could. We're now only three months away from the full implementation of the new Roman Missal. Catholics need to be prepared for it.
I've also been writing some material dealing with Catholic creation doctrine and theology as I continue to work my way through Father Warkulwiz's tome, The Doctrines of Genesis 1-11. While I've found that this book has a lot of good information about Catholic teaching on creation and the importance of preserving and handing on the Church's creation doctrine, I disagree with some of the opinions expressed. So I'm writing down respectfully what I disagree with and why.
Another piece I have in the works challenges the conventional scientific wisdom about the planet Mars having once been a very wet place. This is a really interesting subject. I've been doing some research, and I've found that most of the evidence planetary scientists use to claim past oceans of liquid water on Mars can be readily and more accurately explained by non-hydrological processes in the Red Planet's past that scientists already have proof of such as volcanism, geothermal activity and impact cratering.
I'm also gradually getting more into music writing. I love creating new solo piano arrangements of traditional Catholic hymns. The last couple days I wrote my own arrangement of "O Holy Night," which is the second Christmas carol that I've written a piano arrangement for. The first was "We Three Kings" back in late 09/early 10. I haven't published any of my scores yet, but I'm hoping to do so soon. I recently acquired an account on ScoreExchange.com, which is a website where you can sell music, but I don't have a PayPal account yet. You have to have that before you can sell music on the site. I need to find out 1) how you get a PayPal account and 2) how it works--how the website will pay me through PayPal.
Earlier this month, here at Terra Patris we had a celebration in honor of the proposed feast day of God the Father. Our landlord has been holding this event annually for several years now on the first Sunday of August. This year we had a procession with an image of God the Father from the parking area into a tent in the riverside park, along with songs and a few prayers. (Good thing we had the tent, because it rained a little.) Then we had a dinner including a lamb roast, hamburgers, hot dogs and covered dishes that people brought to share. We had people come from Ohio, Virginia, Michigan, Alabama, Tennessee and Florida this year. Our local priest came as he usually does to lead us in the prayers and bless the image of God the Father. This painting was commissioned by Saint Margaret d'Youville, a Canadian nun who lived in the 1700s. The idea for a feast day in honor of our Heavenly Father came from the Heavenly Father himself in messages given to an Italian nun, Mother Eugenia Ravasio, in the 1930s. These messages have been approved by the Church. Sadly, God the Father has often become "the forgotten Person of the Trinity" these days. It is our hope to remind people how much God the Father loves us and to rekindle devotion to Him, hopefully leading eventually to the Church's formal institution of a feast day in His honor.
My sister and Dad went to the EWTN Family Celebration in Birmingham, Alabama last month. They really enjoyed it. My sister got to meet Raymond Arroyo (for the second time) as well as Father Frank Pavone, Johnette Benkovic, Father Anthony and Father Mark. Both my Dad and sister got to meet Bishop Baker as he was coming in to say Mass. It's phenomenal how EWTN has grown in the last thirty years. When we started watching it in 1993, the network was reaching 18 million homes. Today it reaches 160 million homes through television alone and many millions more through radio (AM/FM, shortwave, Sirius) and the Internet, proclaiming the truth of the Catholic faith to the whole world.
Well, I better get going--I've got to rest, too. Good night!
Thursday, August 26, 2010
Mother Teresa's 100th Birthday
Today is the one hundredth anniversary of the birth of Mother Teresa. Her powerful witness of Christ's love for the poorest of the poor has touched the hearts of all people of good will throughout the world.
Blessed Mother Teresa of Calcutta, pray for us.
Sunday, May 16, 2010
Mother Teresa and the Empire State Building
This past week I received a series of messages from the Catholic League about an interesting story that is developing concerning the Empire State Building and Blessed Mother Teresa of Calcutta.
As you may know, this year marks the 100th anniversary of the birth of Mother Teresa. She was one of the greatest saints the Catholic Church has ever seen and one of the greatest humanitarian figures the world has ever seen, with a long list of accomplishments. During fifty years of her lifetime in Calcutta, one of the poorest cities in India and in the world at the time, she picked up more than 60,000 homeless orphans, sick people, destitute people, dying people and lepers from the streets in the vast slum district. She established hundreds of hospitals, clinics, shelters, orphanages, soup kitchens, and homes for the destitute-dying in Calcutta alone. She founded a new religious order called the Missionaries of Charity to care for the poorest of the poor, which has now spread to more than 120 countries on five continents. She brought help to the needy, new hope to the abandoned and love to those who were unloved. She became the voice of the most defenseless and forgotten human beings on the planet, especially unborn children in their mother's wombs. Her utterly selfless dedication to serving the least of Christ's brethren drew the admiration of the world, resulting in some 124 awards including the renowned Nobel Peace Prize. Like her famous contemporary Pope John Paul II, she was a very special person not just to Catholics but to everyone because she lived the Gospel message, which is to see Christ in everyone and practice the works of mercy. "I was hungry and you gave me to eat, I was thirsty and you gave me to drink, I was a stranger and you welcomed me, naked and you clothed me, sick and you visited me" (St. Matthew 25:36)
Given all this, it is fitting that in the year marking the 100th anniversary of her birth, Mother Teresa should receive special public honors in countries all over the world, and particularly in countries that cherish the values of human life and dignity which she unstintingly upheld. Now here is how the story begins from Bill Donohue of the Catholic League, May 12, 2010:
Given all this, it is fitting that in the year marking the 100th anniversary of her birth, Mother Teresa should receive special public honors in countries all over the world, and particularly in countries that cherish the values of human life and dignity which she unstintingly upheld. Now here is how the story begins from Bill Donohue of the Catholic League, May 12, 2010:
On August 26, the U.S. Postal Service is honoring the 100th anniversary of the birth of Mother Teresa. On February 2, I submitted an application to the Empire State Building Lighting Partners requesting that the tower lights feature blue and white, the colors of Mother Teresa's congregation, the Missionaries of Charity, on August 26. On May 5, the request was denied without explanation.
Mother Teresa received 124 awards, including the Nobel Peace Prize, the Presidential Medal of Freedom and the Congressional Medal of Freedom. She built hundreds of orphanages, hospitals, hospices, health clinics, homeless shelters, youth shelters and soup kitchens all over the world, and is revered in India for her work. She created the first hospice in Greenwich Village for AIDS patients. Not surprisingly, she was voted the most admired woman in the world three years in a row in the mid-1990s. But she is not good enough to be honored by the Empire State Building.
Last year the Empire State Building shone in red and yellow lights to honor the 60th anniversary of the Chinese Communist Revolution. Yet under its founder, Mao Zedong, the Communists killed 77 million people. In other words, the greatest mass murderer in history merited the same tribute being denied to Mother Teresa.
We are launching a nationwide petition drive protesting this indefensible decision (TO SIGN THE PETITION, Click here). We are petitioning Anthony Malkin, the owner of the Empire State Building, to reverse this decision.
To protest this decision, contact: lightingpartner@esbnyc.com
On May 13, Donohue reported the following:
Daniel Hernandez, a PR specialist hired by the Empire State Building, has a nice job: he was hired to say he doesn't know anything. When asked by Jeffrey Scott Shapiro, an investigative journalist reporting for Fox News, about the decision to stiff Mother Teresa, he repeatedly said "there is no issue here." Oblivious to the obvious—why would a reporter call about a non-issue—he continued by saying he has been directed not to comment. The reporter then noted, as we did earlier, that it is ironic that the Empire State Building paid tribute to the 60th anniversary of the genocidal Chinese Communist regime last fall, but won't honor the saintly nun. Hernandez parroted, "I'm only telling you what I've been directed to say."
Imagine a spokesman for the Vatican responding to a reporter about an indefensible decision made by a cardinal, and all he offers is, "there is no issue here." Better yet, imagine him saying, "I'm only telling you what I've been directed to say," and expecting the reporters to simply walk away disappointed.
One wonders what world the elites who run the Empire State Building live in. Besides siding with the Communists and dissing Catholics, they are just plain stupid. If they think they can ride this out, they have no idea what they are dealing with.
To sign our petition, click here
Also, contact Melanie Maasch, the PR rep at the Empire State Building who hired Hernandez to say nothing: mmaasch@esbnyc.com
Finally, as stated in a press release on May 14, the Catholic League announced "the start of a worldwide campaign protesting the decision by officials from the Empire State Building to deny Mother Teresa the honor of having her blue and white colors shine from the tower on August 26, the 100th anniversary of her birth." According to the press release, Bill Donohue has written letters to the Missionaries of Charity all over the world asking them to join in a protest-letter drive, "the first of many such campaigns that will run through the summer, if necessary." To sign the petition, click here. To register a protest, e-mail Melanie Maasch at the Empire State Building, mmaasch@esbnyc.com. To contact Anthony Malkin, write to him at Malkin Properties, One Grand Central Place 60, E. 42nd St., NY, NY 10165
It's hard to argue why Mother Teresa shouldn't receive this honor, which is why the lighting staff of the Empire State Building is not even attempting to defend their position. They have no good reason for refusing to do this, which is why God's Irish bulldog is going after them. Believe me, you don't want to mix it up with Bill Donohue!
Tuesday, May 11, 2010
Thought for the Day
When you look at the inner workings of electrical things, often you see small and big wires, new and old, cheap and expensive line up. Until the current passes through them there will be no light. That wire is you and me. The current is God. We have the power to let the current pass through us, use us, produce the light of the world--Jesus. Or we can refuse to be used and allow darkness to spread. --Mother Teresa
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