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Keeping the custom he began as archbishop of Buenos Aires and has faithfully maintained through his six-year pontificate, earlier tonight the Pope began the Paschal Triduum by celebrating the Evening Mass of the Lord's Supper at another site on the "peripheries" – this time, choosing a prison in Rome's suburbs.

While Francis famously abolished the Missal's traditional restriction of women from this liturgy's ritual act of the washing of the feet, the nature of the facility saw the pontiff perform the act on 12 men for the first time since his 2013 election.

Arguably the most-cited visual moment of this pontificate over time, here's video of the rite tonight...

Pope Francis - Mass "in Coena Domini" 2019-04-18 - YouTube

...and a house translation of the Pope's brief homily – which, per usual for this occasion alone, he delivers off the cuff:
I greet you all and thank you for your welcome.

A couple days ago, I received a beautiful letter from some of you who aren't here today, but they said some beautiful things and I'm grateful for what they wrote.

In this prayer, I'm very united to everyone: those who are here and those who are not.

We've heard what Jesus did. It's interesting. The Gospel says how "Jesus, knowing that the Father had taken everything into his hands," while Jesus had all the power, all of it. And then, he begins this gesture of the washing of the feet. It's an act that slaves did in that time, because there wasn't asphalt in the streets then and people had dirty feet when they arrived; when they came to a house for a visit or for lunch, it was the slaves who washed their feet. And Jesus does this: washes the feet. It's the act of a slave: He, who had all power; He, who was the Lord, does a slave's work. And then he urges them all: "Do this also amongst yourselves." That is, serve each other, be brothers in service, not in ambition, not like one who dominates over the other or tramples the other – no – but be brothers in service. You need something, some service? I will do it. This is brotherhood. Brotherhood is humble: it's always at service. And I will make this service – the Church wants the bishop to do this each year, once a year, on Holy Thursday – to imitate the act of Jesus and likewise to do well in his example for himself, that the bishop might not be the most important, but that he must be the greatest servant. And each of you should be servants of each other.

This is the rulebook of Jesus and the rules of the Gospel: the way of serving, not of dominating, of making evil, of humiliating others. Service! Once, when the apostles were fighting among themselves, they talked about "which one is the most important among us," and Jesus took a child and said: "The child. If your heart isn't the heart of a child, you cannot be my disciples." The heart of a kid, simple, humble but a servant. And he adds on something interesting that we can link with tonight's act. He says, "Stay alert: the heads of nations might rule, but it cannot be so among you. The greatest among you must serve the least. Who feels himself greatest should be the servant." All of us too much be servants. It's true that, in life, there are problems: we fight each other... but this should be something passing, a fleeting thing, because in our heart there always has to. be that love of serving the other, of being at somebody else's service.

And may this act I make tonight be for all of us an act that helps us to be better servants of each other, better friends, better brothers in service. With this in mind, let us continue with the washing of the feet.
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HOMILY OF POPE FRANCIS
HOLY THURSDAY MASS OF THE CHRISM
ST PETER'S BASILICA
18 APRIL 2019


The Gospel of Luke, which we just heard, makes us relive the excitement of that moment when the Lord made his own the prophecy of Isaiah, as he read it solemnly in the midst of his people. The synagogue in Nazareth was filled with his relatives, neighbours, acquaintances, friends… and not only. All had their eyes fixed on him. The Church always has her eyes fixed on Jesus Christ, the Anointed One, whom the Spirit sends to anoint God’s people.

The Gospels frequently present us with this image of the Lord in the midst of a crowd, surrounded and pressed by people who approach him with their sick ones, who ask him to cast out evil spirits, who hear his teachings and accompany him on the way. “My sheep hear my voice. I know them and they follow me” (Jn 10:27-28).

The Lord never lost that direct contact with people. Amid those crowds, he always kept the grace of closeness with the people as a whole, and with each individual. We see this throughout his public life, and so it was from the beginning: the radiance of the Child gently attracted shepherds, kings and elderly dreamers like Simeon and Anna. So it was on the cross: his Heart draws all people to himself (Jn 12:32): Veronicas, Cyreneans, thieves, centurions…

The term “crowd” is not disparaging. Perhaps to some people’s ears, it can evoke a faceless, nameless throng... But in the Gospel we see that when the crowd interacts with the Lord – who stands in their midst like a shepherd among his flock – something happens. Deep within, people feel the desire to follow Jesus, amazement wells up, discernment grows apace.

I would like to reflect with you on these three graces that characterize the relationship between Jesus and the crowd.

Saint Luke says that the crowds “looked for Jesus” (4:42) and “travelled with him” (14:25). They “pressed in on him” and “surrounded him” (8:42-45); they “gathered to hear him” (5:15). Their “following” is something completely unexpected, unconditional and full of affection. It contrasts with the small-mindedness of the disciples, whose attitude towards people verges on cruelty when they suggest to the Lord that he send them away, so that they can get something to eat. Here, I believe, was the beginning of clericalism: in this desire to be assured of a meal and personal comfort without any concern for the people. The Lord cut short that temptation: “You, give them something to eat!” was Jesus’ response. “Take care of the people!”

The second grace that the crowd receives when it follows Jesus is that of joy-filled amazement. People were amazed by Jesus (Lk 11:14), by his miracles, but above all by his very person. People loved to meet him along the way, to receive his blessing and to bless him, like the woman in the midst of the crowd who blessed his Mother. The Lord himself was amazed by people’s faith; he rejoiced and he lost no opportunity to speak about it.

The third grace that people receive is that of discernment. “The crowds found out [where Jesus had gone], and followed him” (Lk 9:11). They “were astounded by his teaching, for he taught them as one having authority” (Mt 7:28-29; cf. Lk 5:26). Christ, the Word of God come in the flesh, awakens in people this charism of discernment, which is certainly not the discernment of those who specialize in disputed questions. When the Pharisees and the teachers of the law debated with him, what people discerned was Jesus’ authority, the power of his teaching to touch their hearts, and the fact that evil spirits obeyed him (leaving momentarily speechless those who tried to trap him by their questions; the people liked that).

Let us take a closer look at the way the Gospel views the crowd. Luke points out four large groups who are the preferred beneficiaries of the Lord’s anointing: the poor, the blind, the oppressed and captives. He speaks of them in general terms, but then we are glad to see that, in the course of the Lord’s life, these anointed ones gradually take on real names and faces. When oil is applied to one part of the body, its beneficial effect is felt throughout the entire body. So too, the Lord, taking up the prophecy of Isaiah, names various “crowds” to whom the Spirit sends him, according to what we may call an “inclusive preferentiality”: the grace and the charism given to one individual person or a particular group then redounds, like every action of the Spirit, to the good of all.

The poor (in Greek, ptochoi) are those who are bent over, like beggars who bow down and ask for alms. But poor too (ptochè) was that widow who anointed with her fingers the two small coins which were all she had to live on that day. The anointing by the widow to give alms went unnoticed by the eyes of all except Jesus, who looks kindly on her lowliness. Through her, the Lord can accomplish fully his mission of proclaiming the Gospel to the poor. Paradoxically, the disciples heard the good news that people like her exist. She – the generous woman – could not imagine that she would “make it to the Gospel”, that her simple gesture would be recorded in the Gospel. Like all those men and women who are the “saints next door”, she lives interiorly the joyful fact that her actions “carry weight” in the Kingdom, and are worth more than all the riches of the world.

The blind are represented by one of the most likable figures in the Gospel: Bartimaeus (cf. Mt 10:46-52), the blind beggar who regained his sight and, from that moment on, only had eyes to follow Jesus on his journey. The anointing of the gaze! Our gaze, to which the eyes of Jesus can restore the brightness which only gratuitous love can give, the brightness daily stolen from us by the manipulative and banal images with which the world overwhelms us.

To refer to the oppressed (in Greek, tethrausmenoi), Luke uses a word that contains the idea of “trauma”. It is enough to evoke the parable – perhaps Luke’s favourite – of the Good Samaritan, who anoints with oil and binds the wounds (traumata: Lk 10:34) of the man who had been beaten by robbers and left lying at the side of the road. The anointing of the wounded flesh of Christ! In that anointing we find the remedy for all those traumas that leave individuals, families and entire peoples ignored, excluded and unwanted, on the sidelines of history.

The captives are prisoners of war (in Greek, aichmalotoi), those who had been led at the point of a spear (aichmé). Jesus would use the same word in speaking of the taking of Jerusalem, his beloved city, and the deportation of its people (Lk 21:24). Our cities today are taken prisoner not so much at spear point, but by more subtle means of ideological colonization.

Only the anointing of culture, built up by the labour and the art of our forebears, can free our cities from these new forms of slavery.

As for us, dear brother priests, we must not forget that our evangelical models are those “people”, the “crowd” with its real faces, which the anointing of the Lord raises up and revives. They are the ones who complete and make real the anointing of the Spirit in ourselves; they are the ones whom we have been anointed to anoint. We have been taken from their midst, and we can fearlessly identify with these ordinary people. They are an image of our soul and an image of the Church. Each of them incarnates the one heart of our people.

We priests are the poor man and we would like to have the heart of the poor widow whenever we give alms, touching the hand of the beggar and looking him or her in the eye. We priests are Bartimaeus, and each morning we get up and pray: “Lord, that I may see”. We priests are, in some point of our sinfulness, the man beaten by the robbers. And we want first to be in the compassionate hands of the good Samaritan, in order then to be able to show compassion to others with our own hands.

I confess to you that whenever I confirm and ordain, I like to smear with chrism the foreheads and the hands of those I anoint. In that generous anointing, we can sense that our own anointing is being renewed. I would say this: We are not distributors of bottled oil. We anoint by distributing ourselves, distributing our vocation and our heart. When we anoint others, we ourselves are anointed anew by the faith and the affection of our people. We anoint by dirtying our hands in touching the wounds, the sins and the worries of the people. We anoint by perfuming our hands in touching their faith, their hopes, their fidelity and the unconditional generosity of their self-giving.

The one who learns how to anoint and to bless is thus healed of meanness, abuse and cruelty.

By setting us with Jesus in the midst of our people, may the Father renew deep within us the Spirit of holiness; may he grant that we be one in imploring his mercy for the people entrusted to our care and for all the world. In this way, the multitude of the peoples, gathered in Christ, may become the one faithful people of God, which will attain its fullness in the Kingdom (cf. Prayer of Priestly Ordination).
(Ed. Note: Vatican translation; all emphases original.)
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Amid the shock of tonight's devastating fire at Paris' Notre Dame Cathedral – a landmark of such cultural significance worldwide that the US' major networks have broken in with live special reports – with the blaze still out of control, here's a livefeed of ongoing coverage from the English-language broadcaster France24:

FRANCE 24 Live – International Breaking News & Top stories - 24/7 stream - YouTube

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Even if these last six weeks have flown, at least for some of us, "Lent" began last June 20th... and far and wide, that experience and its ongoing fallout makes for a Holy Week backdrop of a kind unknown in nearly two decades.

Looking around, the intensity of said context isn't hard to find. Nonetheless, these days aren't merely supposed to be "holy" on the dead letter of a calendar – if there's a time for the Church (read: the People of God) to truly live up to its name, this is it... and may all of us especially know that grace over these days ahead.

In that light, if it's Palm Sunday here, that can only mean one thing... well, two.

First, the now-traditional warhorse to draw us into the Mystery – just one of many gifts from the folks in DC through the years....

T. Decker: Lauda, Ierusalem - SoundCloud
(766 secs long, 6467 plays)Play in SoundCloud


...and as ever – but now for the first time since the opening of her cause for beatification was approved by acclamation of the Stateside bench in November – the last word of the Servant of God Sister Thea Bowman, given from her deathbed on the eve of Holy Week 1989, days before her homegoing at 53 from bone cancer:
Let us resolve to make this week holy by claiming Christ’s redemptive grace and by living holy lives. The Word became flesh and redeemed us by his holy life and holy death. This week especially, let us accept redemption by living grateful, faithful, prayerful, generous, just and holy lives.

Let us resolve to make this week holy by reading and meditating Holy Scripture.

So often, we get caught up in the hurry of daily living. As individuals and as families, reserve prime time to be with Jesus, to hear the cries of the children waving palm branches, to see the Son of Man riding on an ass' colt, to feel the press of the crowd, to be caught up in the "Hosannas” and to realize how the cries of acclamation will yield to the garden of suffering, to be there and watch as Jesus is sentenced by Pilate to Calvary, to see him rejected, mocked, spat upon, beaten and forced to carry a heavy cross, to hear the echo of the hammer, to feel the agony of the torn flesh and strained muscles, to know Mary’s anguish as he hung three hours before he died.

We recoil before the atrocities of war, gang crime, domestic violence and catastrophic illness. Unless we personally and immediately are touched by suffering, it is easy to read Scripture and to walk away without contacting the redemptive suffering that makes us holy. The reality of the Word falls on deaf ears.

Let us take time this week to be present to someone who suffers. Sharing the pain of a fellow human will enliven Scripture and help us enter into the holy mystery of the redemptive suffering of Christ.

Let us resolve to make this week holy by participating in the Holy Week services of the church, not just by attending, but also by preparing, by studying the readings, entering into the spirit, offering our services as ministers of the Word or Eucharist, decorating the church or preparing the environment for worship.

Let us sing, "Lord, have mercy," and "Hosanna." Let us praise the Lord with our whole heart and soul and mind and strength, uniting with the suffering church throughout the world -- in Rome and Northern Ireland, in Syria and Lebanon, in South Africa and Angola, India and China, Nicaragua and El Salvador, in Washington, D.C., and Jackson, Mississippi.

Let us break bread together; let us relive the holy and redemptive mystery. Let us do it in memory of him, acknowledging in faith his real presence upon our altars.

Let us resolve to make this week holy by sharing holy peace and joy within our families, sharing family prayer on a regular basis, making every meal a holy meal where loving conversations bond family members in unity, sharing family work without grumbling, making love not war, asking forgiveness for past hurts and forgiving one another from the heart, seeking to go all the way for love as Jesus went all the way for love.

Let us resolve to make this week holy by sharing holy peace and joy with the needy, the alienated, the lonely, the sick and afflicted, the untouchable.

Let us unite our sufferings, inconveniences and annoyances with the suffering of Jesus. Let us stretch ourselves, going beyond our comfort zones to unite ourselves with Christ's redemptive work.

We unite ourselves with Christ's redemptive work when we reconcile, when we make peace, when we share the good news that God is in our lives, when we reflect to our brothers and sisters God's healing, God's forgiveness, God's unconditional love.

Let us be practical, reaching out across the boundaries of race and class and status to help somebody, to encourage and affirm somebody, offering to the young an incentive to learn and grow, offering to the downtrodden resources to help themselves.

May our fasting be the kind that saves and shares with the poor, that actually contacts the needy, that gives heart to heart, that touches and nourishes and heals.

During this Holy Week when Jesus gave his life for love, let us truly love one another.
Amen.

To one and all, every blessing of the days ahead – may we make this a truly Holy Week.
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HOMILY OF POPE FRANCIS
PALM SUNDAY OF THE PASSION OF THE LORD
ST PETER'S SQUARE
14 APRIL 2019


Joyful acclamations at Jesus’ entrance into Jerusalem, followed by his humiliation. Festive cries followed by brutal torture. This twofold mystery accompanies our entrance into Holy Week each year, as reflected in the two characteristic moments of today’s celebration: the initial procession with palm branches and the solemn reading of the Passion.

Let us enter into this movement, guided by the Holy Spirit, and thus obtain the grace we sought in our opening prayer: to follow in faith our Saviour’s example of humility, to heed his lesson of patient suffering, and thus to merit a share in his victory over the spirit of evil.

Jesus shows us how to face moments of difficulty and the most insidious of temptations by preserving in our hearts a peace that is neither detachment nor superhuman impassivity, but confident abandonment to the Father and to his saving will, which bestows life and mercy. He shows us this kind of abandonment by spurning, at every point in his earthly ministry, the temptation to do things his way and not in complete obedience to the Father. From the experience of his forty days in the desert to the culmination of his Passion, Jesus rejects this temptation by his obedient trust in the Father.

Today, too, by his entrance into Jerusalem, he shows us the way. For in that event, the evil one, the prince of this world, had a card up his sleeve: the card of triumphalism. Yet the Lord responded by holding fast to his own way, the way of humility.

Triumphalism tries to make it to the goal by shortcuts and false compromises. It wants to jump onto the carriage of the winner. It lives off gestures and words that are not forged in the crucible of the cross; it grows by looking askance at others and constantly judging them inferior, wanting, failures... One subtle form of triumphalism is spiritual worldliness, which represents the greatest danger, the most treacherous temptation threatening the Church (De Lubac). Jesus destroyed triumphalism by his Passion.

The Lord truly rejoiced with the people, with those young people who shouted out his name and acclaimed him as King and Messiah. His heart was gladdened to see the enthusiasm and excitement of the poor of Israel. So much so, that, to those Pharisees who asked him to rebuke his disciples for their scandalous acclamations, he replied: “If these were silent, the very stones would cry out” (Lk 19:40). Humility does not mean denying reality: Jesus really is the Messiah, the King.

Yet at the same time the heart of Jesus was moving on another track, on the sacred path known to him and the Father alone: the path that leads from “the form of God” to “the form of a servant”, the path of self-abasement born of obedience “unto death, even death on a cross” (Phil 2:6-8). He knows that true triumph involves making room for God and that the only way to do that is by stripping oneself, by self-emptying. To remain silent, to pray, to accept humiliation. There is no negotiating with the cross: one either embraces it or rejects it. By his self-abasement, Jesus wanted to open up to us the path of faith and to precede us on that path.

The first to follow him on that path was his mother, Mary, the first disciple. The Blessed Virgin and the saints had to suffer in walking the path of faith and obedience to God’s will. Responding with faith to the harsh and painful events of life entails “a particular heaviness of heart (cf. Redemptoris Mater, 17). The night of faith. Yet only from that night do we see the dawn of the resurrection break forth. At the foot of the cross, Mary thought once more of the words that the angel had spoken about her Son: “He will be great… The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Lk 1:32-33). On Golgotha, Mary faced the complete denial of that promise: her Son was dying on a cross like a criminal. In this way, triumphalism, destroyed by the abasement of Jesus, was likewise destroyed in the heart of his Mother. Both kept silent.

In the footsteps of Mary, countless holy men and women have followed Jesus on the path of humility and obedience. Today, World Youth Day, I would like to mention all those young saints, especially the saints “next door” to us, known only to God; sometimes he likes to surprise us with them. Dear young people, do not be ashamed to show your enthusiasm for Jesus, to shout out that he is alive and that he is your life. Yet at the same time, do not be afraid to follow him on the way of the cross. When you hear that he is asking you to renounce yourselves, to let yourselves be stripped of every security, and to entrust yourselves completely to our Father in heaven, then rejoice and exult! You are on the path of the kingdom of God.

Festive acclamations and brutal torture; the silence of Jesus throughout his Passion is profoundly impressive. He also overcomes the temptation to answer back, to act like a “superstar”. In moments of darkness and great tribulation, we need to keep silent, to find the courage not to speak, as long as our silence is meek and not full of anger. The meekness of silence will make us appear even weaker, more humble. Then the devil will take courage and come out into the open. We need to resist him in silence, “holding our position”, but with the same attitude as Jesus. He knows that the battle is between God and the prince of this world, and that what is important is not putting our hand to the sword but remaining firm in faith. It is God’s hour. At the hour that God comes forth to fight, we have to let him take over. Our place of safety will be beneath the mantle of the holy Mother of God. As we wait for the Lord to come and calm the storm (cf. Mt 4:37-41), by our silent witness in prayer we give ourselves and others “an accounting for the hope that is within [us]” (1 Pet 3:15). This will help us to live in the sacred tension between the memory of the promises made, the suffering present in the cross, and the hope of the resurrection.
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WASHINGTON – For those who missed the local rollout of today's mega-move, here below is Archbishop Wilton Gregory's full debut before the capital church this morning at DC Chancery:


On a quick logistic note, the date of the installation has been changed to Tuesday, 21 May due to a scheduling conflict for the Nuncio to the US, Archbishop Christophe Pierre.
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WASHINGTON – Over the last nine months, as this capital church has become the local nexus of the gravest crisis modern American Catholicism has known, the stakes facing its next leader have only ever increased. And now, a process that turned longer and more unwieldy than expected has reflected that reality, producing the figure who, in the minds of many, became the only possible choice – and a historic one, to boot.

Six months since the Pope reluctantly granted Cardinal Donald Wuerl's long-delayed retirement after the scandal's first throes engulfed his tenure, at Roman Noon this April 4th, Francis has tapped Wilton Daniel Gregory – the 71 year-old archbishop of Atlanta best known as the face of "zero tolerance" in leading the US bishops' response to the 2002 crisis – as the Seventh Archbishop of Washington, now home to nearly 800,000 Catholics amid three decades of marked growth.

Of course, the date is auspicious, and seemingly not coincidental. Nearly four years since the pontiff cited Dr Martin Luther King as an exemplar of the American Dream in the first-ever papal address to Congress, today marks the 51st anniversary of Dr King's assassination in Memphis – and that it brings the emergence of the figure now virtually certain to be the first African-American to enter the College of Cardinals gives this appointment a symbolic storyline beyond the crisis: in itself, a feat few other choices could've accomplished at the outset.

Between the high local anger and intense wider focus on the DC church over the scandals – and even without that, the challenge of dealing with the nation's searing political polarization in the exacerbated context of the capital – it bears repeating that this is a job nobody wanted (and anyone who might've tried angling for it would, in essence, be immediately disqualified). What's more, however, as one leading op told Whispers as the process wended on, unlike any prior US opening of this magnitude, the stakes here were such that "Every man being mentioned is looking at every decision he's ever made," with many ruling themselves out. That mindset was echoed by another top source, who noted that while a prelate who tried to decline a major appointment like this would normally be prodded to accept, in this case, "if somebody doesn't, no questions would be asked."

For his part, after 14 years of near-bliss at the helm of an Atlanta fold now boomed to 1.2 million members (six times its 1990 size) – and, having been named an auxiliary of Chicago at 35, spending more than half his life as an active bishop – the sense in Wilt-world is that the eventual choice was initially no less reluctant should the call come his way. Over the first several months of the vacancy, that expectation simply didn't figure in his mind. However, once Wuerl's already-tenuous standing took a further hit in January after reports that the cardinal hadn't disclosed his full knowledge of allegations made against his predecessor, the now-laicized Theodore McCarrick – and given Gregory's private frustration that much of the current bench "still doesn't get it" in its attempts to respond to the crisis – as the process wore on and the conversation increasingly turned toward Atlanta, in the end, accepting the move wasn't a choice because of how much was riding on it, both for the US church and for Francis himself.

For the third time in a row, the capital post has gone to a well-seasoned prelate who's leaving a diocese larger than Washington to take up on the banks of the Potomac. Still, that's not merely a reflection on the prominence of the Federal District, but the increasing complexity of its local church in light of a significant growth-spurt. With a vibrant inner-city scene comprised of gentrifying parishes and historic ethnic enclaves – anchored by a Black Catholic community that's long been a political powerhouse – and teeming parishes in the Maryland suburbs marked by overflowing schools and ten or more weekend Masses in three or four languages, the pastoral reality of today's DC Catholicism is more Atlanta than mid-Atlantic.

While this reality has largely gone overshadowed through the succession in light of the towering challenges of the crisis and the political tightrope, with the archdiocese even now scouting out locations in its far suburbs for the potential construction of new parishes, having planned and opened several dozen mega-churches across North Georgia's 69 counties, the new archbishop arrives particularly well-equipped for this critical aspect of the job, not to mention the traffic that comes with the sprawl. At the same time, as an appreciation of and ability to engage with the increasing diversity of the DC fold has been a top quality sought by some of the locals – so much so that, for the first time for Washington, a facility in Spanish was felt to be a prerequisite – if you've ever seen the procession at Atlanta's annual Eucharistic Congress (which draws over 30,000 parishioners to the city's convention center every Corpus Christi weekend), you know that box is checked.

On another front, today's appointment shatters another major historic precedent. From the inception of a permanent conference of bishops on these shores a century ago, the ascent of collegial governance has been accompanied by a paranoia over giving too much clout to any one hierarch. In its Stateside incarnation, that's meant the unspoken norm of keeping the archbishop of Washington out of the gears of the USCCB, which has made for an enduring tension between the conference and the archdiocese.

Of course, Gregory's already served his three years in the president's chair – and, having overcome formidable resistance both at home and in Rome to enact what became the Dallas Charter, no presidency has been as consequential before or since. Nonetheless, following November's formation of an unprecedented "task force" comprised of the conference's former presidents to guide the bench's handling of the crisis, he's already returned to the catbird's seat, and today's move will only serve to burnish that influence.

A 10am press conference has been called at the Washington Chancery to formally introduce the archbishop-elect. Gregory's Installation is slated for Friday, May 17th.
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[Almost three years in the making, the first-ever magisterial text on young people is now released....]


POST-SYNODAL APOSTOLIC EXHORTATION

CHRISTUS VIVIT

OF THE HOLY FATHER
FRANCIS

TO YOUNG PEOPLE AND TO THE ENTIRE PEOPLE OF GOD

Christ is alive! He is our hope, and in a wonderful way he brings youth to our world. The very first words, then, that I would like to say to every young Christian are these: Christ is alive and he wants you to be alive!

2. He is in you, he is with you and he never abandons you. However far you may wander, he is always there, the Risen One. He calls you and he waits for you to return to him and start over again. When you feel you are growing old out of sorrow, resentment or fear, doubt or failure, he will always be there to restore your strength and your hope.

3. With great affection, I address this Apostolic Exhortation to all Christian young people. It is meant to remind you of certain convictions born of our faith, and at the same time to encourage you to grow in holiness and in commitment to your personal vocation. But since it is also part of a synodal process, I am also addressing this message to the entire People of God, pastors and faithful alike, since all of us are challenged and urged to reflect both on the young and for the young. Consequently, I will speak to young people directly in some places, while in others I will propose some more general considerations for the Church’s discernment.

4. I have let myself be inspired by the wealth of reflections and conversations that emerged from last year’s Synod. I cannot include all those contributions here, but you can read them in the Final Document. In writing this letter, though, I have attempted to summarize those proposals I considered most significant. In this way, my words will echo the myriad voices of believers the world over who made their opinions known to the Synod. Those young people who are not believers, yet wished to share their thoughts, also raised issues that led me to ask new questions....


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If only this scribe had a dime for every time one of this readership asked about the ongoing vacancy in Washington over these weeks, Whispers would be solvent into the next Holy Year – i.e., 2025.

Alas, most of this crowd remains to do your part.

Still, almost six months into the singular move that'll define Pope Francis' stewardship of the Stateside Church, the process at hand has been nothing short of fascinating.

Lest anybody forgot, again, it's a process – even now, with tensions spiking in the capital and all sorts of variables in play on the broader front, all anyone can see is a snapshot.

Nonetheless, when Rome sends lemons, the Church is called to make lemonade – and indeed, in this, the press can have a role of leadership.

In that light, given the unexpectedly long wait for the succession of two cardinals historically laid low by this season of scandal – a delay which has turned the capital crowd increasingly restive – in keeping with the secular "holiday" at hand, a prior shining moment has suddenly repeated itself....

But this time, only bigger:

As this bracket is the fruit of a boatload of context and confidences, all thanks to the Particular Congregation who've guided Whispers' reporting to this point...

Yet in the hopes of "landing the plane," as ever, the house budget's in your hands:

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Having soldiered through this last year carrying an unprecedented double burden – the daily life of a 1.8 million-member archdiocese (one currently under civil investigation) and the elected leadership of the US' largest religious body amid a season of epic crisis – Houston Chancery released the following statement at 7pm Central tonight on a significant health scare for Cardinal Daniel DiNardo, the President of the US Conference of Catholic Bishops:
Cardinal DiNardo was taken to a Houston hospital last night [Friday, 15 March] after experiencing the symptoms of what tests today have confirmed was a mild stroke. The Cardinal is resting comfortably and conversing with associates, doctors and nurses. It is expected that Cardinal DiNardo will remain hospitalized for a few more days of testing and observation, followed by a transfer to another facility for rehabilitation. he is grateful to the doctors and nurses for their wonderful care and for continued prayers during his recovery. Cardinal DiNardo said, "With so much to do, I am looking forward to getting back to work as soon as possible."
According to a separate statement sent privately to the US bench and obtained by Whispers, as the USCCB by-laws provide that the bench's “Vice President ... shall have such powers and perform such other duties as may be assigned him by the President," DiNardo "has assigned" his deputy, "[Los Angeles'] Archbishop [José] Gomez, as Vice President, to assist in executing the day-to-day responsibilities of the Presidency" for the period of his recovery.

Just shy of his 70th birthday, DiNardo – the first-ever cardinal to be created in the American South – is in the home stretch of his three-year term, which'll end with the election of his successor later this year. Having served as the US bench's delegate to last month's abuse summit in Rome, the cardinal was stricken just after presiding at this week's USCCB Administrative Committee meeting in Washington, which set the agenda for the bench's June meeting in Baltimore and its expected plan to pass four major documents enhancing the accountability of bishops both in terms of allegations against them and their handling of abuse cases.
Developing – more to come.
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