A good look at the Catholic community Pope Benedict XVI will be visiting this month.
A Portrait of American Catholics on the Eve of Pope Benedict's Visit to the U.S.
March 27, 2008
When Pope Benedict XVI arrives in the United States on April 15, he will find a Catholic Church that is undergoing rapid ethnic and demographic changes, and whose flock is quite diverse both in their religious practices and levels of commitment, as well as in their social and political views. And, as this portrait of American Catholics underscores, the pontiff will also find a church that again is likely to play a key role in the outcome of a U.S. presidential election.
I. Demographic Portrait of U.S. Catholics
According to the U.S. Religious Landscape Survey recently released by the Pew Forum on Religion & Public Life, Catholics account for nearly one-quarter of U.S. adults. By comparison, more than half (51.3%) of the adult population is Protestant and almost one-in-six (16.1%) are unaffiliated with any particular religion. The proportion of the U.S. population that identifies itself as Catholic has remained relatively stable in recent decades, but this apparent stability obscures the major changes that are taking place within American Catholicism.
No other major faith in the U.S. has experienced greater net losses over the last few decades as a result of changes in religious affiliation than the Catholic Church. Nearly one-third (31.4%) of U.S. adults say they were raised Catholic. Today, however, only 23.9% of adults say they are affiliated with the Catholic Church, a net loss of 7.5 percentage points. Overall, roughly one-third of those who were raised Catholic have left the church, and approximately one-in-ten American adults are former Catholics.
At the same time, findings from the General Social Survey, conducted between 1972 and 2006 by the National Opinion Research Center at the University of Chicago, have shown that the proportion of the population identifying as Catholic has remained relatively stable, at around 25%, over the last 30 years. During the same period, the Protestant share of the population has steadily declined, and the proportion of the population that is religiously unaffiliated has increased significantly. Why has the Catholic share of the U.S. population held steady even though so many people have left the Catholic Church?
Part of the answer is that the Catholic Church continues to attract a fair number of converts. The Landscape Survey finds that 2.6% of U.S. adults have switched their affiliation to Catholicism after being raised in another faith or in no faith at all. Nevertheless, former Catholics outnumber converts to Catholicism by roughly four-to-one, so other factors must account for the relative stability of the Catholic population. One obvious factor is immigration: The Landscape Survey finds that nearly half of all immigrants to the U.S. (46%) are Catholic, compared with just 21% of the native-born population.
The vast majority (82%) of Catholic immigrants to the U.S. were born in Latin America, and most Catholic immigrants from Latin America (52% of all Catholic immigrants to the U.S.) come from just one country - Mexico. Catholics are also well represented among immigrants coming to the U.S. from Western Europe, Eastern Europe and East Asia; more than one-in-four of all immigrants from these regions are Catholic.
Monday, March 31, 2008
Sunday, March 30, 2008
Catholic World News Announcement
US, Vatican share goals in Iraq, American ambassador says
Rome, Mar. 26, 2008 (CWNews.com) - The new US ambassador to the Holy See says that Pope Benedict XVI and President George W. Bush will explore their common goals-- including the pursuit of religious freedom, human rights, and a stable democracy in Iraq-- when they meet during the Pontiff's visit to Washington in April.
In an interview with Vatican Radio, Ambassador Mary Ann Glendon said that the Pope and the President had found ample common ground in previous discussions. "They hit it off, so to speak," she reported.
Questioned about the war in Iraq, and the Vatican calls for further efforts to safeguard the Christian minority there, the US envoy observed that after the death of Archbishop Paul Faraj Raho, the US and the Vatican issued statements that were "very much in the same vein-- condemning the violence, condemning terrorism, and especially condemning religion as a pretext for terrorism." The situation in Iraq is difficult, however, she said, because "there are elements in society that are determined to defeat the common aim of the United States and the Holy See."
Acknowledging that there was "some initial disagreement" between the Vatican and the US regarding the war in Iraq, Glendon said that today the two parties share a common goal there: "to promote the building of a free and democratic and stable society where persons of all religious faiths will be protected."
Rome, Mar. 26, 2008 (CWNews.com) - The new US ambassador to the Holy See says that Pope Benedict XVI and President George W. Bush will explore their common goals-- including the pursuit of religious freedom, human rights, and a stable democracy in Iraq-- when they meet during the Pontiff's visit to Washington in April.
In an interview with Vatican Radio, Ambassador Mary Ann Glendon said that the Pope and the President had found ample common ground in previous discussions. "They hit it off, so to speak," she reported.
Questioned about the war in Iraq, and the Vatican calls for further efforts to safeguard the Christian minority there, the US envoy observed that after the death of Archbishop Paul Faraj Raho, the US and the Vatican issued statements that were "very much in the same vein-- condemning the violence, condemning terrorism, and especially condemning religion as a pretext for terrorism." The situation in Iraq is difficult, however, she said, because "there are elements in society that are determined to defeat the common aim of the United States and the Holy See."
Acknowledging that there was "some initial disagreement" between the Vatican and the US regarding the war in Iraq, Glendon said that today the two parties share a common goal there: "to promote the building of a free and democratic and stable society where persons of all religious faiths will be protected."
Friday, March 28, 2008
Catholic Convert From Islam
It is still punishable by death in many locales, but this brave Muslim become a convert to the Catholic Church this Easter, personally baptized by the Pope, and his statement is a testament to his courage and calls each of us to witness.
MAGDI ALLAM RECOUNTS HIS PATH TO CONVERSION
ZE08032309 - 2008-03-23
Benedict XVI Baptized the Journalist at Easter Vigil
VATICAN CITY, MARCH 23, 2008 (Zenit.org).- Here is a translation of Magdi Allam’s account of his conversion to Catholicism. The Muslim journalist was baptized by Benedict XVI at Saturday's Easter Vigil Mass in St. Peter's Basilica.
Dear Friends,
I am particularly happy to share with you my immense joy for this Easter of Resurrection that has brought me the gift of the Christian faith. I gladly propose the letter that I sent to the director of the Corriere della Sera, Paolo Mieli, in which I tell the story of the interior journey that brought me to the choice of conversion to Catholicism. This is the complete version of the letter, which was published by the Corriere della Sera only in part.
* * *
An abbreviated form of this account appeared as a letter to Paolo Mieli, the director of the Italian newspaper Corriere della Sera. Allam is the paper’s deputy director. The Italian version of the complete text is available at magdiallam.it.
Dear Director,
That which I am about to relate to you concerns my choice of religious faith and personal life in which I do not wish to involve in any way the Corriere della Sera, which it has been an honor to be a part of as deputy director “ad personam” since 2003. I write you thus as protagonist of the event, as private citizen.
Yesterday evening I converted to the Christian Catholic religion, renouncing my previous Islamic faith. Thus, I finally saw the light, by divine grace -- the healthy fruit of a long, matured gestation, lived in suffering and joy, together with intimate reflection and conscious and manifest expression. I am especially grateful to his holiness Pope Benedict XVI, who imparted the sacraments of Christian initiation to me, baptism, confirmation and Eucharist, in the Basilica of St. Peter’s during the course of the solemn celebration of the Easter Vigil. And I took the simplest and most explicit Christian name: “Cristiano.” Since yesterday evening therefore my name is Magdi Crisitano Allam.
For me it is the most beautiful day of [my] life. To acquire the gift of the Christian faith during the commemoration of Christ’s resurrection by the hand of the Holy Father is, for a believer, an incomparable and inestimable privilege. At almost 56 […], it is a historical, exceptional and unforgettable event, which marks a radical and definitive turn with respect to the past. The miracle of Christ’s resurrection reverberated through my soul, liberating it from the darkness in which the preaching of hatred and intolerance in the face of the “different,” uncritically condemned as “enemy,” were privileged over love and respect of “neighbor,” who is always, an in every case, “person”; thus, as my mind was freed from the obscurantism of an ideology that legitimates lies and deception, violent death that leads to murder and suicide, the blind submission to tyranny, I was able to adhere to the authentic religion of truth, of life and of freedom.
On my first Easter as a Christian I not only discovered Jesus, I discovered for the first time the face of the true and only God, who is the God of faith and reason. My conversion to Catholicism is the touching down of a gradual and profound interior meditation from which I could not pull myself away, given that for five years I have been confined to a life under guard, with permanent surveillance at home and a police escort for my every movement, because of death threats and death sentences from Islamic extremists and terrorists, both those in and outside of Italy.
I had to ask myself about the attitude of those who publicly declared fatwas, Islamic juridical verdicts, against me -- I who was a Muslim -- as an “enemy of Islam,” “hypocrite because he is a Coptic Christian who pretends to be a Muslim to do damage to Islam,” “liar and vilifier of Islam,” legitimating my death sentence in this way. I asked myself how it was possible that those who, like me, sincerely and boldly called for a “moderate Islam,” assuming the responsibility of exposing themselves in the first person in denouncing Islamic extremism and terrorism, ended up being sentenced to death in the name of Islam on the basis of the Quran. I was forced to see that, beyond the contingency of the phenomenon of Islamic extremism and terrorism that has appeared on a global level, the root of evil is inherent in an Islam that is physiologically violent and historically conflictive.
At the same time providence brought me to meet practicing Catholics of good will who, in virtue of their witness and friendship, gradually became a point of reference in regard to the certainty of truth and the solidity of values. To begin with, among so many friends from Communion and Liberation, I will mention Father Juliàn Carròn; and then there were simple religious such as Father Gabriele Mangiarotti, Sister Maria Gloria Riva, Father Carlo Maurizi and Father Yohannis Lahzi Gaid; there was rediscovery of the Salesians thanks to Father Angelo Tengattini and Father Maurizio Verlezza, which culminated in a renewed friendship with major rector Father Pascual Chavez Villanueva; there was the embrace of top prelates of great humanity like Cardinal Tarcisio Bertone, Monsignor Luigi Negri, Giancarlo Vecerrica, Gino Romanazzi and, above all, Monsignor Rino Fisichella, who personally accompanied me in the journey of spiritual acceptance of the Christian faith.
But undoubtedly the most extraordinary and important encounter in my decision to convert was that with Pope Benedict XVI, whom I admired and defended as a Muslim for his mastery in setting down the indissoluble link between faith and reason as a basis for authentic religion and human civilization, and to whom I fully adhere as a Christian to inspire me with new light in the fulfillment of the mission God has reserved for me.
MAGDI ALLAM RECOUNTS HIS PATH TO CONVERSION
ZE08032309 - 2008-03-23
Benedict XVI Baptized the Journalist at Easter Vigil
VATICAN CITY, MARCH 23, 2008 (Zenit.org).- Here is a translation of Magdi Allam’s account of his conversion to Catholicism. The Muslim journalist was baptized by Benedict XVI at Saturday's Easter Vigil Mass in St. Peter's Basilica.
Dear Friends,
I am particularly happy to share with you my immense joy for this Easter of Resurrection that has brought me the gift of the Christian faith. I gladly propose the letter that I sent to the director of the Corriere della Sera, Paolo Mieli, in which I tell the story of the interior journey that brought me to the choice of conversion to Catholicism. This is the complete version of the letter, which was published by the Corriere della Sera only in part.
* * *
An abbreviated form of this account appeared as a letter to Paolo Mieli, the director of the Italian newspaper Corriere della Sera. Allam is the paper’s deputy director. The Italian version of the complete text is available at magdiallam.it.
Dear Director,
That which I am about to relate to you concerns my choice of religious faith and personal life in which I do not wish to involve in any way the Corriere della Sera, which it has been an honor to be a part of as deputy director “ad personam” since 2003. I write you thus as protagonist of the event, as private citizen.
Yesterday evening I converted to the Christian Catholic religion, renouncing my previous Islamic faith. Thus, I finally saw the light, by divine grace -- the healthy fruit of a long, matured gestation, lived in suffering and joy, together with intimate reflection and conscious and manifest expression. I am especially grateful to his holiness Pope Benedict XVI, who imparted the sacraments of Christian initiation to me, baptism, confirmation and Eucharist, in the Basilica of St. Peter’s during the course of the solemn celebration of the Easter Vigil. And I took the simplest and most explicit Christian name: “Cristiano.” Since yesterday evening therefore my name is Magdi Crisitano Allam.
For me it is the most beautiful day of [my] life. To acquire the gift of the Christian faith during the commemoration of Christ’s resurrection by the hand of the Holy Father is, for a believer, an incomparable and inestimable privilege. At almost 56 […], it is a historical, exceptional and unforgettable event, which marks a radical and definitive turn with respect to the past. The miracle of Christ’s resurrection reverberated through my soul, liberating it from the darkness in which the preaching of hatred and intolerance in the face of the “different,” uncritically condemned as “enemy,” were privileged over love and respect of “neighbor,” who is always, an in every case, “person”; thus, as my mind was freed from the obscurantism of an ideology that legitimates lies and deception, violent death that leads to murder and suicide, the blind submission to tyranny, I was able to adhere to the authentic religion of truth, of life and of freedom.
On my first Easter as a Christian I not only discovered Jesus, I discovered for the first time the face of the true and only God, who is the God of faith and reason. My conversion to Catholicism is the touching down of a gradual and profound interior meditation from which I could not pull myself away, given that for five years I have been confined to a life under guard, with permanent surveillance at home and a police escort for my every movement, because of death threats and death sentences from Islamic extremists and terrorists, both those in and outside of Italy.
I had to ask myself about the attitude of those who publicly declared fatwas, Islamic juridical verdicts, against me -- I who was a Muslim -- as an “enemy of Islam,” “hypocrite because he is a Coptic Christian who pretends to be a Muslim to do damage to Islam,” “liar and vilifier of Islam,” legitimating my death sentence in this way. I asked myself how it was possible that those who, like me, sincerely and boldly called for a “moderate Islam,” assuming the responsibility of exposing themselves in the first person in denouncing Islamic extremism and terrorism, ended up being sentenced to death in the name of Islam on the basis of the Quran. I was forced to see that, beyond the contingency of the phenomenon of Islamic extremism and terrorism that has appeared on a global level, the root of evil is inherent in an Islam that is physiologically violent and historically conflictive.
At the same time providence brought me to meet practicing Catholics of good will who, in virtue of their witness and friendship, gradually became a point of reference in regard to the certainty of truth and the solidity of values. To begin with, among so many friends from Communion and Liberation, I will mention Father Juliàn Carròn; and then there were simple religious such as Father Gabriele Mangiarotti, Sister Maria Gloria Riva, Father Carlo Maurizi and Father Yohannis Lahzi Gaid; there was rediscovery of the Salesians thanks to Father Angelo Tengattini and Father Maurizio Verlezza, which culminated in a renewed friendship with major rector Father Pascual Chavez Villanueva; there was the embrace of top prelates of great humanity like Cardinal Tarcisio Bertone, Monsignor Luigi Negri, Giancarlo Vecerrica, Gino Romanazzi and, above all, Monsignor Rino Fisichella, who personally accompanied me in the journey of spiritual acceptance of the Christian faith.
But undoubtedly the most extraordinary and important encounter in my decision to convert was that with Pope Benedict XVI, whom I admired and defended as a Muslim for his mastery in setting down the indissoluble link between faith and reason as a basis for authentic religion and human civilization, and to whom I fully adhere as a Christian to inspire me with new light in the fulfillment of the mission God has reserved for me.
Thursday, March 27, 2008
Iraq War, A Just War
A new report, commented on at National Review Online, reveals the direct threat—a pre-condition to just war—Saddam Hussein posed to the United States, through his support for global terrorism.
Chilling Confirmation
Yes, Saddam Hussein was an Islamofascist threat.
By Deroy Murdock
As Operation Iraqi Freedom is now five years old, a new study confirms that ousting Saddam Hussein was justified and vital to U.S. national security. Though war critics hate to admit it, the Baathist dictator was up to his mustache in aid for Islamofascist terrorism.
As a report from the Institute for Defense Analyses explains, “captured Iraqi documents uncovered strong evidence that links the regime of Saddam Hussein to regional and global terrorism.” IDA’s review of some 600,000 documents discovered in Iraq since Coalition forces liberated Baghdad indicates that “from 1991through 2003, the Saddam regime regarded inspiring, sponsoring, directing, and executing acts of terrorism as an element of state power.”
IDA presents chilling details:
A May 1999 memorandum to Fedayeen Saddam leader Uday Hussein — the despot’s elder son — outlined a bombing and assassination campaign called BLESSED JULY. Among “50 Fedayeen martyrs,” selected from an elite terrorist-training camp, “The top ten will work in the European field — London.” The memo continues: “After passing the final test the Fedayeen will be sent as undercover passengers, each one according to his work site.”
A July 2002 weapons inventory of 12 Iraqi embassies, written just eight months before the American-led invasion of Iraq, found them far better armed than diplomatic security requires: “Vienna — Explosive charges, rifles with silencers, hand grenades, and Kalashnikov rifles. Pakistan — Explosive materials of TNT. . . . Thailand — Plastic explosive charges and booby-trapped suitcases. . . . Turkey — Missile launcher, missile, and pistols with silencers.” This document adds: “Between the year [sic] 2000 and 2002 . . . explosive materials were transported to the embassies outside Iraq for special work, upon the approval of the Director of the Iraqi Intelligence Service [IIS].”
Building car bombs became a bureaucratized task, as a summarized September 4, 1999, document illustrates.
“An approval memorandum from IIS Directorate 4 to Section 27 to load a vehicle with 50 to 75 kilograms [110 to 165 pounds] of explosive material and provide to the At Ta’mim Intelligence Branch [M52] for a ‘special duty.’” Further, an “Inspection Certificate Form” should verify the car bomb’s compliance with chemical, electrical, and mechanical standards. It also recommends using a Duracell battery given “the importance of the duty.”
A September 2001 Iraqi military-intelligence letter says “the Division Commands should launch a campaign among their members, supporters, and backers of the Party encouraging them to volunteer in suicide operations, and have them write volunteer statements, preferably in their blood.” It lists 43 such “suicide volunteers.”
The Fedayeen Saddam forwarded Uday Hussein a letter from Nazah, a widow requesting assistance with her husband’s pension. She recalls that “he carried out a suicide mission on 19 July 2000, and exploded himself at the [apparently Kurdistani] Ibn Sina Hotel during the presence of US and UK citizens. . . . ” She also mentions that he “Detonated a car [bomb] during the convoy of [former French first lady] Danielle Mitterrand in Halsabajah City, which killed forty enemies.”
A March 18, 1993 IIS memo to Saddam Hussein reads, “We list herein the organizations that our agency cooperates with. . . . ” Among nine terrorist groups, it cites Egyptian Islamic Jihad (“It carried out numerous successful operations, including the assassination of Sadat”), Abu Nidal’s Fatah — which killed at least 407 innocents, including 10 Americans — (“We have been in contact with the organization since 1973 and have provided financial and logistical support, such as vehicles” ), and the Palestine Liberation Front, whose terrorists murdered wheelchair-bound American retiree Leon Klinghoffer aboard the hijacked Achille Lauro ocean liner in October 1985. “Currently has an office in Baghdad,” the memo states. “They were assigned and carried out commando operations for us against American interests in the [1991] war.”
A July 28, 1998 letter specified three such missions:
-“Burning the American Airlines office in the Philippines.”
-“Placing an explosive device near an American base in Izmir [Turkey].”
-“Placing an explosive device on the pipe lines that carry oil to an American base in southern Spain.”
Chilling Confirmation
Yes, Saddam Hussein was an Islamofascist threat.
By Deroy Murdock
As Operation Iraqi Freedom is now five years old, a new study confirms that ousting Saddam Hussein was justified and vital to U.S. national security. Though war critics hate to admit it, the Baathist dictator was up to his mustache in aid for Islamofascist terrorism.
As a report from the Institute for Defense Analyses explains, “captured Iraqi documents uncovered strong evidence that links the regime of Saddam Hussein to regional and global terrorism.” IDA’s review of some 600,000 documents discovered in Iraq since Coalition forces liberated Baghdad indicates that “from 1991through 2003, the Saddam regime regarded inspiring, sponsoring, directing, and executing acts of terrorism as an element of state power.”
IDA presents chilling details:
A May 1999 memorandum to Fedayeen Saddam leader Uday Hussein — the despot’s elder son — outlined a bombing and assassination campaign called BLESSED JULY. Among “50 Fedayeen martyrs,” selected from an elite terrorist-training camp, “The top ten will work in the European field — London.” The memo continues: “After passing the final test the Fedayeen will be sent as undercover passengers, each one according to his work site.”
A July 2002 weapons inventory of 12 Iraqi embassies, written just eight months before the American-led invasion of Iraq, found them far better armed than diplomatic security requires: “Vienna — Explosive charges, rifles with silencers, hand grenades, and Kalashnikov rifles. Pakistan — Explosive materials of TNT. . . . Thailand — Plastic explosive charges and booby-trapped suitcases. . . . Turkey — Missile launcher, missile, and pistols with silencers.” This document adds: “Between the year [sic] 2000 and 2002 . . . explosive materials were transported to the embassies outside Iraq for special work, upon the approval of the Director of the Iraqi Intelligence Service [IIS].”
Building car bombs became a bureaucratized task, as a summarized September 4, 1999, document illustrates.
“An approval memorandum from IIS Directorate 4 to Section 27 to load a vehicle with 50 to 75 kilograms [110 to 165 pounds] of explosive material and provide to the At Ta’mim Intelligence Branch [M52] for a ‘special duty.’” Further, an “Inspection Certificate Form” should verify the car bomb’s compliance with chemical, electrical, and mechanical standards. It also recommends using a Duracell battery given “the importance of the duty.”
A September 2001 Iraqi military-intelligence letter says “the Division Commands should launch a campaign among their members, supporters, and backers of the Party encouraging them to volunteer in suicide operations, and have them write volunteer statements, preferably in their blood.” It lists 43 such “suicide volunteers.”
The Fedayeen Saddam forwarded Uday Hussein a letter from Nazah, a widow requesting assistance with her husband’s pension. She recalls that “he carried out a suicide mission on 19 July 2000, and exploded himself at the [apparently Kurdistani] Ibn Sina Hotel during the presence of US and UK citizens. . . . ” She also mentions that he “Detonated a car [bomb] during the convoy of [former French first lady] Danielle Mitterrand in Halsabajah City, which killed forty enemies.”
A March 18, 1993 IIS memo to Saddam Hussein reads, “We list herein the organizations that our agency cooperates with. . . . ” Among nine terrorist groups, it cites Egyptian Islamic Jihad (“It carried out numerous successful operations, including the assassination of Sadat”), Abu Nidal’s Fatah — which killed at least 407 innocents, including 10 Americans — (“We have been in contact with the organization since 1973 and have provided financial and logistical support, such as vehicles” ), and the Palestine Liberation Front, whose terrorists murdered wheelchair-bound American retiree Leon Klinghoffer aboard the hijacked Achille Lauro ocean liner in October 1985. “Currently has an office in Baghdad,” the memo states. “They were assigned and carried out commando operations for us against American interests in the [1991] war.”
A July 28, 1998 letter specified three such missions:
-“Burning the American Airlines office in the Philippines.”
-“Placing an explosive device near an American base in Izmir [Turkey].”
-“Placing an explosive device on the pipe lines that carry oil to an American base in southern Spain.”
Wednesday, March 26, 2008
Priestly Identity: Crisis and Renewal (Part 2)
Interview With Father David Toups
By Annamarie Adkins
WASHINGTON, D.C., MARCH 19, 2008 (Zenit.org).- Prayer and a deep spiritual life are necessary elements for priests facing the challenges of being overworked, discouraged or alone, says Father David Toups.
Father Toups, the associate director of the Secretariat of Clergy, Consecrated Life and Vocations of the U.S. episcopal conference, is the author of "Reclaiming Our Priestly Character."
In this interview with ZENIT, Father Toups comments on the challenges of the priesthood, along with the six principles of priestly renewal.
Q: "Reclaiming Our Priestly Character" lays out six principles for renewing the priesthood in general, as well as the life of each priest. Can you briefly describe each principle?
Father Toups: The first principle is the permanence of the priesthood, namely the reminder that the priest has entered into a permanent relationship with Jesus Christ and the Church by virtue of ordination.
He receives, in ordination, an ontological character that cannot be removed or erased. This reality affects the way he prepares for the priesthood in the seminary, the way he understands himself as a chaste spouse of the Church and spiritual father of the faithful.
The second principle is that the priest acts "in persona Christi," assuring both himself and the faithful that the sacraments are efficacious "ex opere operato."
The flip side of this is that, although he has received the sacerdotal character, he is obliged to keep working on his own personal character development as a man striving for holiness in his daily life.
The third principle is a reminder that the priest is not his own, but rather he belongs to and represents the Church "in persona Ecclesiae." Thus, he prays the Liturgy of the Hours, as he promised at ordination, for the needs of the whole Church.
Likewise, he embraces and hands on the teachings of the Church as the steward, not the master, of her truths. He is also proud -- in the best sense -- to be visibly recognizable as a priest, knowing he is called to courageously be a sign and symbol pointing beyond himself to Christ.
The fourth principle is priestly presence, namely that everything the priest does is priestly and has immense value, as Christ desires to work through him at all times. This happens in a particular way when preaching, shepherding, and healing God’s people as their spiritual father.
The fifth principle is the caution for priests to avoid the trap of functionalism or activism. The priest can get so busy that he can forget who he is or for whom he is doing the work.
He must be supernaturally sensitive, grounding himself by being a man of prayer who encounters God through daily, silent meditation, desiring an ever more intimate relationship with him.
Finally, the sixth principle, which has already been discussed, is ongoing formation. These principles all find their basis in the priestly character and serve as a foundation for a priestly life lived joyfully, bearing abundant fruit.
Q: Do your recommendations apply equally to diocesan priests and those priests in religious orders?
Father Toups: Absolutely. In fact, the studies done by Dean Hoge of Catholic University reveal that a larger percentage of religious have greater confusion regarding the exact nature of the ontological character of the priesthood. For all priests, diocesan or religious, a proper understanding of the character of orders grounds them in an ever more fruitful life of ministry and service.
The studies mentioned above confirm that priests who have a clear understanding of this doctrine are more likely to be content in their ministry and joyful in their vocation.
The Thomistic axiom, "agere sequitur esse" -- doing follows being -- is true for all priests; the more they understand their priestly identity, the more they will be able to act and serve in the manner Christ has called them. This proper understanding does not guarantee fidelity or holiness, but it certainly is a strong foundation to build upon.
By Annamarie Adkins
WASHINGTON, D.C., MARCH 19, 2008 (Zenit.org).- Prayer and a deep spiritual life are necessary elements for priests facing the challenges of being overworked, discouraged or alone, says Father David Toups.
Father Toups, the associate director of the Secretariat of Clergy, Consecrated Life and Vocations of the U.S. episcopal conference, is the author of "Reclaiming Our Priestly Character."
In this interview with ZENIT, Father Toups comments on the challenges of the priesthood, along with the six principles of priestly renewal.
Q: "Reclaiming Our Priestly Character" lays out six principles for renewing the priesthood in general, as well as the life of each priest. Can you briefly describe each principle?
Father Toups: The first principle is the permanence of the priesthood, namely the reminder that the priest has entered into a permanent relationship with Jesus Christ and the Church by virtue of ordination.
He receives, in ordination, an ontological character that cannot be removed or erased. This reality affects the way he prepares for the priesthood in the seminary, the way he understands himself as a chaste spouse of the Church and spiritual father of the faithful.
The second principle is that the priest acts "in persona Christi," assuring both himself and the faithful that the sacraments are efficacious "ex opere operato."
The flip side of this is that, although he has received the sacerdotal character, he is obliged to keep working on his own personal character development as a man striving for holiness in his daily life.
The third principle is a reminder that the priest is not his own, but rather he belongs to and represents the Church "in persona Ecclesiae." Thus, he prays the Liturgy of the Hours, as he promised at ordination, for the needs of the whole Church.
Likewise, he embraces and hands on the teachings of the Church as the steward, not the master, of her truths. He is also proud -- in the best sense -- to be visibly recognizable as a priest, knowing he is called to courageously be a sign and symbol pointing beyond himself to Christ.
The fourth principle is priestly presence, namely that everything the priest does is priestly and has immense value, as Christ desires to work through him at all times. This happens in a particular way when preaching, shepherding, and healing God’s people as their spiritual father.
The fifth principle is the caution for priests to avoid the trap of functionalism or activism. The priest can get so busy that he can forget who he is or for whom he is doing the work.
He must be supernaturally sensitive, grounding himself by being a man of prayer who encounters God through daily, silent meditation, desiring an ever more intimate relationship with him.
Finally, the sixth principle, which has already been discussed, is ongoing formation. These principles all find their basis in the priestly character and serve as a foundation for a priestly life lived joyfully, bearing abundant fruit.
Q: Do your recommendations apply equally to diocesan priests and those priests in religious orders?
Father Toups: Absolutely. In fact, the studies done by Dean Hoge of Catholic University reveal that a larger percentage of religious have greater confusion regarding the exact nature of the ontological character of the priesthood. For all priests, diocesan or religious, a proper understanding of the character of orders grounds them in an ever more fruitful life of ministry and service.
The studies mentioned above confirm that priests who have a clear understanding of this doctrine are more likely to be content in their ministry and joyful in their vocation.
The Thomistic axiom, "agere sequitur esse" -- doing follows being -- is true for all priests; the more they understand their priestly identity, the more they will be able to act and serve in the manner Christ has called them. This proper understanding does not guarantee fidelity or holiness, but it certainly is a strong foundation to build upon.
Tuesday, March 25, 2008
Catholic Priests
This is an excerpt from an excellent interview about the current situation with our priests, in two parts, part one today and part two tomorrow.
Priestly Identity: Crisis and Renewal (Part 1)
Interview With Father David Toups
By Annamarie Adkins
WASHINGTON, D.C., MARCH 19, 2008 (Zenit.org).- A general crisis of authentic masculinity in society has also affected the priesthood as only "real men" can adequately fulfill the role of priest and pastor, says Father David Toups.
Father Toups, the associate director of the Secretariat of Clergy, Consecrated Life and Vocations of the U.S. episcopal conference, is the author of "Reclaiming Our Priestly Character."
In this interview with ZENIT, Father Toups comments on the identity and character of the priesthood, and the various challenges it faces today.
Q: Your book focuses on recovering what you call the “doctrine of the priestly character.” Can you describe this “doctrine” in a nutshell?
Father Toups: The “doctrine of the priestly character” is about the permanent relationship the priest enters into with Christ the High Priest on the day of his ordination.
The priest is always a priest; he is not a simple functionary who performs ritual actions, but rather he is configured to Christ in the depths of his being by what is called an ontological change.
Christ is working through him at the altar, “This is my Body,” and in the confessional, “I absolve you of your sins,” but also in his daily actions outside the sanctuary.
The character that the priest receives is a comfort to the faithful inasmuch as they realize that their faith is not based in the personality of the priest, but rather the Person of Christ working through the priest.
On the other hand, the priest is called, like all of the faithful, to a life of holiness. The character received at ordination is actually a dynamism for priestly holiness. The more he can assimilate his life to Christ and submit to the gift he received at ordination, the more he will be a credible witness to the faithful and edify the Body of Christ.
Q: Is it your view that the nature of the priesthood is unknown or misunderstood by many priests? Is mandatory “continuing priestly education” the answer?
Father Toups: Studies show that there has been confusion regarding the exact nature of the priesthood among priests themselves depending on the timing of their seminary training.
Immediately following the Second Vatican Council, there was confusion among priests and laity alike about the difference between the priesthood of the faithful and the ministerial priesthood.
Vatican II’s intention was not to suppress one in order to highlight the other, but rather to recognize the universal call to holiness and the dignity of both.
The ministerial priesthood is a specific vocation within the Church in which a man is called by Christ in the apostolic line to offer the Holy Sacrifice of the Mass. Priests are different by virtue of ordination, as confirmed by the council itself in paragraph 10 of “Lumen Gentium,” which emphasized that the baptized and the ordained share in the one and the same priesthood of Christ, but in a way that differs “in essence and not only in degree.”
This difference certainly does not mean better or even holier -- that would be a major error -- but it does mean that there is a distinction.
Cardinal Avery Dulles points out that, if anything, the priesthood of the faithful is more exalted because the ministerial priesthood is ordered to its service. Hence, a recovery from the confusion lies in the need to understand the balance a priest is to find; he is both a servant and one who has been set aside by Christ and the Church to stand "in persona Christi" -- not as a personal honor, but as “one who has come to serve and not be served.”
The priest need not be embarrassed about this high calling, but should boldly live it out in the midst of the world. Pope John Paul the Great regularly reminded priests: “Do not be afraid to be who you are!”
This brings us to the second part of your question, namely, is mandatory “continuing priestly education” the answer?
In the book, I use the term “formation,” not education -- though learning is an important, component part.
Ongoing formation is essential for every Christian vocation. In the midst of full liturgical schedules, parish councils, leaking roofs and hospital visits, the priest must continually open his heart and mind to Christ in prayer and study, annual retreats and seminars, as well as times of recreation and vacation, if he is to thrive as an individual and as a man of faith.
Ongoing formation is about deepening one’s interiority and fostering a relationship with Jesus Christ. It is about an ongoing conversion that reminds the priest who he is as a minister of the Gospel and whose he is as a son of God.
So is ongoing formation the answer? It is certainly a part of the solution to a happier, healthier presbyterate. Pope John Paul II wrote, “Ongoing formation helps the priest to be and act as a priest in the spirit and style of Jesus the Good Shepherd” ("Pastores Dabo Vobis," 73).
Priestly Identity: Crisis and Renewal (Part 1)
Interview With Father David Toups
By Annamarie Adkins
WASHINGTON, D.C., MARCH 19, 2008 (Zenit.org).- A general crisis of authentic masculinity in society has also affected the priesthood as only "real men" can adequately fulfill the role of priest and pastor, says Father David Toups.
Father Toups, the associate director of the Secretariat of Clergy, Consecrated Life and Vocations of the U.S. episcopal conference, is the author of "Reclaiming Our Priestly Character."
In this interview with ZENIT, Father Toups comments on the identity and character of the priesthood, and the various challenges it faces today.
Q: Your book focuses on recovering what you call the “doctrine of the priestly character.” Can you describe this “doctrine” in a nutshell?
Father Toups: The “doctrine of the priestly character” is about the permanent relationship the priest enters into with Christ the High Priest on the day of his ordination.
The priest is always a priest; he is not a simple functionary who performs ritual actions, but rather he is configured to Christ in the depths of his being by what is called an ontological change.
Christ is working through him at the altar, “This is my Body,” and in the confessional, “I absolve you of your sins,” but also in his daily actions outside the sanctuary.
The character that the priest receives is a comfort to the faithful inasmuch as they realize that their faith is not based in the personality of the priest, but rather the Person of Christ working through the priest.
On the other hand, the priest is called, like all of the faithful, to a life of holiness. The character received at ordination is actually a dynamism for priestly holiness. The more he can assimilate his life to Christ and submit to the gift he received at ordination, the more he will be a credible witness to the faithful and edify the Body of Christ.
Q: Is it your view that the nature of the priesthood is unknown or misunderstood by many priests? Is mandatory “continuing priestly education” the answer?
Father Toups: Studies show that there has been confusion regarding the exact nature of the priesthood among priests themselves depending on the timing of their seminary training.
Immediately following the Second Vatican Council, there was confusion among priests and laity alike about the difference between the priesthood of the faithful and the ministerial priesthood.
Vatican II’s intention was not to suppress one in order to highlight the other, but rather to recognize the universal call to holiness and the dignity of both.
The ministerial priesthood is a specific vocation within the Church in which a man is called by Christ in the apostolic line to offer the Holy Sacrifice of the Mass. Priests are different by virtue of ordination, as confirmed by the council itself in paragraph 10 of “Lumen Gentium,” which emphasized that the baptized and the ordained share in the one and the same priesthood of Christ, but in a way that differs “in essence and not only in degree.”
This difference certainly does not mean better or even holier -- that would be a major error -- but it does mean that there is a distinction.
Cardinal Avery Dulles points out that, if anything, the priesthood of the faithful is more exalted because the ministerial priesthood is ordered to its service. Hence, a recovery from the confusion lies in the need to understand the balance a priest is to find; he is both a servant and one who has been set aside by Christ and the Church to stand "in persona Christi" -- not as a personal honor, but as “one who has come to serve and not be served.”
The priest need not be embarrassed about this high calling, but should boldly live it out in the midst of the world. Pope John Paul the Great regularly reminded priests: “Do not be afraid to be who you are!”
This brings us to the second part of your question, namely, is mandatory “continuing priestly education” the answer?
In the book, I use the term “formation,” not education -- though learning is an important, component part.
Ongoing formation is essential for every Christian vocation. In the midst of full liturgical schedules, parish councils, leaking roofs and hospital visits, the priest must continually open his heart and mind to Christ in prayer and study, annual retreats and seminars, as well as times of recreation and vacation, if he is to thrive as an individual and as a man of faith.
Ongoing formation is about deepening one’s interiority and fostering a relationship with Jesus Christ. It is about an ongoing conversion that reminds the priest who he is as a minister of the Gospel and whose he is as a son of God.
So is ongoing formation the answer? It is certainly a part of the solution to a happier, healthier presbyterate. Pope John Paul II wrote, “Ongoing formation helps the priest to be and act as a priest in the spirit and style of Jesus the Good Shepherd” ("Pastores Dabo Vobis," 73).
Monday, March 24, 2008
Iraq, A Just War
An excerpt from a Wall Street Journal article which offers a very good analysis, five years out, of the war in Iraq, which I feel meets the qualifications of a Just War as outlined in the Catechism of the Catholic Church:
"Avoiding war
"2307 The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of war.
"2308 All citizens and all governments are obliged to work for the avoidance of war.
"However, "as long as the danger of war persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed."
"2309 The strict conditions for legitimate defense by military force require rigorous consideration. the gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:
"- the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
"- all other means of putting an end to it must have been shown to be impractical or ineffective;
"- there must be serious prospects of success;
"- the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modem means of destruction weighs very heavily in evaluating this condition.
"These are the traditional elements enumerated in what is called the "just war" doctrine.
"The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.
"2310 Public authorities, in this case, have the right and duty to impose on citizens the obligations necessary for national defense.
"Those who are sworn to serve their country in the armed forces are servants of the security and freedom of nations. If they carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace."
Wall Street Journal
America and Iraq
March 20, 2008
Five years after U.S. and coalition forces began rolling into Iraq on their way to Baghdad, it's easy to lament the war's mistakes.
The Bush Administration underestimated the war's cost -- in treasure, and most painfully in lives. The CIA and every other Western intelligence agency was wrong about Saddam's weapons of mass destruction. The U.S. failed to anticipate the insurgency and was almost fatally late in implementing a counterinsurgency. It allowed the U.N. to design a system of proportional electoral representation that has encouraged its sectarian political divisions. And so on.
These columns have often discussed these and other blunders. But we have always done so while supporting the larger war effort and with a goal of victory that would be worthy of the sacrifice. Five years on, and thanks to the troop "surge" and strategy change of the last year, many of the goals that motivated the original invasion are once again within reach if we see the effort through.
No one should forget that the invasion toppled a dictator who had already terrorized the region and would sooner or later have threatened American interests. This by itself was no small achievement. Saddam's trial was a teaching moment for that part of the Arab world that used to cheer him; his hanging, however crudely carried out, was a warning to dictators everywhere.
Iraq may not have had WMD, but Saddam admitted to American interrogators that he planned to reconstitute his WMD effort once U.N. sanctions collapsed. The capture of Saddam persuaded Libya's Moammar Gadhafi to abandon his nuclear program and seek a reconciliation with the U.S. This in turn led to the rolling up of Pakistani scientist A.Q. Khan's proliferation network, whose arms extended to Iran and North Korea.
Strategically, Iraq has gone from being one of America's two principal enemies (with Iran) in the region to one of its two principal allies (with Israel). Iraq's government, for all of its shortcomings, demonstrates that a Shiite-led government need not be a theocracy. The invasion did prompt thousands of jihadis to emerge from places like Saudi Arabia and Morocco to fight the "crusaders and infidels."
Thousands of them are now dead or in prison, however, and the radical corners of the Arab world have learned that America cannot be defeated by a strategy of car bombs and assassination.
The strategic case for toppling Saddam also rested in part on the idea that a free Iraq would provide a strategic counterweight to Iran and Syria, as well as an ideological counterexample for a region where autocracy is the norm. The potency of that combination has been demonstrated by Sunni Arab hostility to the new Iraqi government; by Iran, Syria and al Qaeda efforts to destabilize it; and by those in the West who have sought to denigrate the effort as a way to diminish U.S. power.
Today, those efforts have largely failed. A new generation of European leaders has no interest in humiliating the U.S. and understands the danger of a chaotic Iraq. Al Qaeda has been nearly destroyed as a fighting force in Iraq and has lost support in the Arab Street with its brutality against Iraq's Sunni Arabs. Saudi Arabia, Egypt and other Sunni states are belatedly coming to terms with the new Iraq as they conclude that the U.S. won't leave in defeat.
"Avoiding war
"2307 The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of war.
"2308 All citizens and all governments are obliged to work for the avoidance of war.
"However, "as long as the danger of war persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed."
"2309 The strict conditions for legitimate defense by military force require rigorous consideration. the gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:
"- the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
"- all other means of putting an end to it must have been shown to be impractical or ineffective;
"- there must be serious prospects of success;
"- the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modem means of destruction weighs very heavily in evaluating this condition.
"These are the traditional elements enumerated in what is called the "just war" doctrine.
"The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.
"2310 Public authorities, in this case, have the right and duty to impose on citizens the obligations necessary for national defense.
"Those who are sworn to serve their country in the armed forces are servants of the security and freedom of nations. If they carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace."
Wall Street Journal
America and Iraq
March 20, 2008
Five years after U.S. and coalition forces began rolling into Iraq on their way to Baghdad, it's easy to lament the war's mistakes.
The Bush Administration underestimated the war's cost -- in treasure, and most painfully in lives. The CIA and every other Western intelligence agency was wrong about Saddam's weapons of mass destruction. The U.S. failed to anticipate the insurgency and was almost fatally late in implementing a counterinsurgency. It allowed the U.N. to design a system of proportional electoral representation that has encouraged its sectarian political divisions. And so on.
These columns have often discussed these and other blunders. But we have always done so while supporting the larger war effort and with a goal of victory that would be worthy of the sacrifice. Five years on, and thanks to the troop "surge" and strategy change of the last year, many of the goals that motivated the original invasion are once again within reach if we see the effort through.
No one should forget that the invasion toppled a dictator who had already terrorized the region and would sooner or later have threatened American interests. This by itself was no small achievement. Saddam's trial was a teaching moment for that part of the Arab world that used to cheer him; his hanging, however crudely carried out, was a warning to dictators everywhere.
Iraq may not have had WMD, but Saddam admitted to American interrogators that he planned to reconstitute his WMD effort once U.N. sanctions collapsed. The capture of Saddam persuaded Libya's Moammar Gadhafi to abandon his nuclear program and seek a reconciliation with the U.S. This in turn led to the rolling up of Pakistani scientist A.Q. Khan's proliferation network, whose arms extended to Iran and North Korea.
Strategically, Iraq has gone from being one of America's two principal enemies (with Iran) in the region to one of its two principal allies (with Israel). Iraq's government, for all of its shortcomings, demonstrates that a Shiite-led government need not be a theocracy. The invasion did prompt thousands of jihadis to emerge from places like Saudi Arabia and Morocco to fight the "crusaders and infidels."
Thousands of them are now dead or in prison, however, and the radical corners of the Arab world have learned that America cannot be defeated by a strategy of car bombs and assassination.
The strategic case for toppling Saddam also rested in part on the idea that a free Iraq would provide a strategic counterweight to Iran and Syria, as well as an ideological counterexample for a region where autocracy is the norm. The potency of that combination has been demonstrated by Sunni Arab hostility to the new Iraqi government; by Iran, Syria and al Qaeda efforts to destabilize it; and by those in the West who have sought to denigrate the effort as a way to diminish U.S. power.
Today, those efforts have largely failed. A new generation of European leaders has no interest in humiliating the U.S. and understands the danger of a chaotic Iraq. Al Qaeda has been nearly destroyed as a fighting force in Iraq and has lost support in the Arab Street with its brutality against Iraq's Sunni Arabs. Saudi Arabia, Egypt and other Sunni states are belatedly coming to terms with the new Iraq as they conclude that the U.S. won't leave in defeat.
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