Pope Francis: Heal the ‘wearied hope’ within a wounded Church

Vatican City, Mar 30, 2020 / 04:30 am (CNA).- Pope Francis said Monday that the Church can trust in the mercy and justice of God.

“Each of us has our own stories. Each of us has our own sins. And if you do not remember them, think a little: you will find them,” Pope Francis said March 30 in his daily Mass broadcast.

“Let us look to the Lord who acts with justice, but is very merciful. Let us not be ashamed of being in the Church: let us be ashamed of being sinners. The Church is the mother of all,” he said.

In his homily, the pope compared the lives and circumstances of two women described in the day’s Mass readings: Susanna and the woman caught in adultery.

The first reading from the Book of Daniel describes a “beautiful and God-fearing woman”, Susanna, who is falsely accused of infidelity by two elders and ultimately justified after Daniel’s examination of the deceitful old men.

The Gospel of John describes an encounter between Jesus and a woman charged by the scribes and Pharisees of committing adultery. Jesus said to the Pharisees: “Let the one among you who is without sin be the first to throw a stone at her,” and then to the woman: “Go, and from now on do not sin any more.”

Pope Francis said: “The innocent and the sinner. The Fathers of the Church saw a figure of the Church in these women: holy, but with sinful children.”

“Both women were in a dark valley … one fell into the hands of hypocrites and the other into the hands of the corrupt,” he said.

Francis noted that both women, the innocent and the sinner, faced a death sentence. The woman accused by the corrupt was “an innocent woman, falsely accused, slandered,” while the one condemned by hypocrites was a sinful woman.

“What does the Lord do with these people? To the innocent woman, he saves her, he brings justice. To the sinful woman, he forgives her. To the corrupt judges, he condemns them; to the hypocrites, he helps them to convert,” the pope said.

“In the first case, the people praise the Lord; in the second case, the people learn what God’s mercy is like,” he said.

Francis said that the corrupt put themselves in the place of God and “were unable to ask for forgiveness.”

“May each one of us, seeing how Jesus acted in these cases, entrust ourselves to God’s mercy and pray, trusting in God’s mercy, asking forgiveness” the pope said.

In his livestramed Mass from the chapel in his Vatican City residence, Casa Santa Marta, the pope prayed for people who are paralyzed by fear because of the coronavirus pandemic.

“May the Lord help them to stand up, to act for the good of all society, of the whole community,” he said.

“Because God guides me in right paths for his name’s sake. Even though I walk in the dark valley — the valley of sin —  I fear no harm for you are at my side with your rod and your staff that give me courage,” Pope Francis said at the end of his homily.

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Vatican City, Aug 10, 2017 / 10:16 am (CNA/EWTN News).- Pope Francis is cracking down on a Belgian Brothers of Charity-run organization, giving the group until the end of August to stop offering euthanasia to patients in their psychiatric centers.

In addition, each of the religious brothers serving on the board of the Brothers of Charity Group, the organization that runs the centers, has been ordered to sign a joint letter to their general superior, Br. Rene Stockman, declaring their adherence to Church teaching.

Brothers who refuse to sign the letter to the Pope will face punitive action under canon law, while the group itself is expected to face legal action and could have its Catholic status revoked if it does not change its policy.

The Vatican order, sent at the beginning of August, follows several prior requests that the group drop the policy, which allows doctors to euthanize non-terminal mentally ill patients on its grounds.

In comments to CNA Aug. 10, Br. Stockman said he initially went to the Vatican for help in the spring, when the group, which is a state organization run by the order, decided to change their policy on euthanasia on the grounds that their stance was culturally abnormal.

Since the year 2000, the group has maintained a firm policy against euthanasia and how to cope with requests for it, he said, explaining that as a state organization, they take requests for euthanasia seriously, and try to help the patient regain their desire for life, “knowing of course that someone who is very depressive can have the tendency to ask for euthanasia.”

After doing everything possible to help alleviate any depression present in a patient, if the individual still requests euthanasia – which is legal in Belgium – the brothers would transfer them elsewhere.

“We don’t accept that euthanasia should be done inside our institutes,” Br. Stockman said, noting that this had been the organization’s firm policy until last year, when the group “started to deflect,” claiming that the Catholic position was “unique” in Belgium, where euthanasia is widely accepted, even for children.

The group argued that they had to “adapt,” and so developed a new vision that Br. Stockman said “we could not accept as a congregation.”

Despite the fact that all board members are Catholic, and some have high political profiles, in Belgium “secularization is very, very high, very strong,” Br. Stockman said, “so you have to ask yourself what is Catholic still?”

In response to the group’s decision to change the policy, “we said very clearly first of all, for us respect of life must always be absolute,” the superior general said.

However, he said, the group responded that “respect of life is fundamental, but autonomy for the person is on the same level,” and once the two are placed on the same level, “then the autonomy of the patient becomes absolute, and not respect for life.”

Despite meeting resistance from Br. Stockman, the group insisted on implementing their new policy, which went into effect in June for each of the 15 psychiatric centers they run throughout Belgium.

As a response, the general superior went to the Belgian Catholic Bishops Conference and asked that they back him in the debate. When the organization continued to resist, despite pressure from the bishops conference, Br. Stockman took the issue to the Vatican.

He was eventually invited to present the issue before both the Congregation of the Doctrine of the Faith and the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, both of which became involved in investigating the issue.

The doctrinal congregation then promptly drafted a letter reiterating the Church’s position on euthanasia and insisted that the group step back into line with doctrine. However, the letter was ignored.

Br. Stockman then received a specific mandate from the Congregation for Consecrated Life “to see that the organization can again be in line” with Church teaching.

Part of his mandate is enforcing the ultimatum and gathering the group’s response by the end of August. Br. Stockman said he has not spoken with Pope Francis personally, but that it is the Congregation for Institutes of Consecrated Life who conceived the ultimatum and presented it to the Pope, who gave it his full support.

Of the three brothers who are members of the organization’s board of trustees – the majority of board consists of laypeople – Br. Stockman said he is still waiting for their answers, but is “quite positive about that, I can say that, I think the brothers will conform themselves.”

To ask the brothers to reaffirm their adherence to Church teaching is “logical,” he said, because “when you are a religious, then you have to be in line with the Church.”

“I know them and they are really under pressure from the whole mentality,” he said, but voiced confidence that they will send the letter without any problems.

As for the organization itself, the general superior said he has been in contact with the board members. “They said they received the letter and that they will discuss again in their board the situation,” he said, adding “I am waiting for the final answer.”

When asked if there was fear that even if the organization does change the policy back, they would be forced by the state to provide euthanasia, Br. Stockman said that thankfully, as of now institutions can’t be forced, “so I think we also have to use this opening not to do it.”

“If the law changes and they say that institutions have to do euthanasia, then the situation becomes totally different. Then we have to ask ourselves, can we still continue as a Catholic hospital in a certain environment where we are forced to do euthanasia?”

“But until now we have the possibility to refuse euthanasia inside the walls of the institute,” he said.

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Vatican City, Jan 29, 2018 / 06:40 am (CNA/EWTN News).- On Monday Pope Francis released a new apostolic constitution calling for a “radical” reform to the nature and curriculum of ecclesiastical universities and institutions.

“The primary need today is for the whole People of God to be ready to embark upon a new stage of Spirit-filled evangelization,” the Pope said in the document, “Vertatis Gaudium.”

This new stage of evangelization, he said, “calls for a resolute process of discernment, purification and reform. In this process, a fitting renewal of the system of ecclesiastical studies plays a strategic role.”

Signed Dec. 8, 2017, and published Jan. 29, 2018, the 87-page document is Francis’ is titled “Veritatis Gaudium,” meaning “the joy of truth.”

The document deals specifically with ecclesiastical universities and faculties, which, differing from regular Catholic universities, offer Vatican-approved degrees required to teach in seminaries or at pontifical universities.

It consists of two parts dedicated to general norms and specific norms, and also contains an appendix and norms of application. The document is meant to “update” previous norms, and abrogates any prior rules which contradict the new ones laid out by Pope Francis in Veritatis Gaudium.

The document abrogates any contrary norms established by John Paul II’s 1979 Apostolic Constitution “Sapientia Christiana,” issued after a careful study of the Second Vatican Council’s decree “Optatam Totius” on ecclesiastical studies. However, John Paul II’s 1990 Apostolic Constitution “Ex corde Ecclesiae” is not impacted , as it deals specifically with Catholic colleges and universities, rather than ecclesiastical academic entities.

Criteria

In the foreword for his new constitution, Pope Francis, who has often spoken of the importance of education, said that while offering a great contribution to the Church’s life and mission, Sapientia Christiana “urgently needs to be brought up to date.”

“While remaining fully valid in its prophetic vision and its clarity of expression, the constitution ought to include the norms and dispositions issued since its promulgation, and to take into account developments in the area of academic studies in these past decades,” he said.

“There is also a need to acknowledge the changed social-cultural context worldwide and to implement initiatives on the international level to which the Holy See has adhered.”

Francis noted that the world is currently living not only a time of change, but it is also experiencing “a true epochal shift, marked by a wide-ranging anthropological and environmental crisis,” such as natural, social and financial disasters which are swiftly reaching “a breaking point.”

This reality, he said, requires “changing the models of global development and redefining our notion of progress.” However, a great problem in doing this is the fact that “we still lack the culture necessary to confront this crisis. We lack leadership capable of striking out on new paths.”

Because of this, he said that on the cultural level as well as that of academic training and scientific study, “a radical paradigm shift” and “a bold cultural revolution” are needed which involve a worldwide network of ecclesiastical universities and faculties which are capable of promoting the Gospel and Church Tradition, but which are also “ever open to new situations and ideas.”

“Philosophy and theology permit one to acquire the convictions that structure and strengthen the intelligence and illuminate the will,” he said, but cautioned that this “is fruitful only if it is done with an open mind and on one’s knees.”

“The theologian who is satisfied with his complete and conclusive thought is mediocre,” Francis said. However, “the good theologian and philosopher has an open, that is, an incomplete, thought, always open to the maius of God and of the truth, always in development.”

Pope Francis then listed four criteria for ecclesiastical studies which he said are rooted in the Second Vatican Council’s teaching and and inspired by the changes that have taken place in the decades since.

The first of the criteria, he said, is the “contemplation and the presentation of a spiritual, intellectual and existential introduction to the heart of the kerygma, namely the ever fresh and attractive good news of the Gospel of Jesus Christ.”

Secondly, he said there is need for a “wide-ranging dialogue” which is not merely a “tactical approach,” but which is “an intrinsic requirement for experiencing in community the joy of the truth and appreciating more fully its meaning and practical implications.”

He then pointed to the need for an “inter-disciplinary and cross-disciplinary” approach which is carried out “with wisdom and creativity in the light of revelation.”

“What distinguishes the academic, formative and research approach of the system of ecclesiastical studies, on the level of both content and method,” he said, “is the vital intellectual principle of the unity in difference of knowledge and respect for its multiple, correlated and convergent expressions.”

The fourth and final criteria the Pope gave was “the urgent need for networking” between worldwide institutions that “cultivate and promote ecclesiastical studies, in order to set up suitable channels of cooperation also with academic institutions in the different countries and with those inspired by different cultural and religious traditions.”

In this regard, he said there is a need to establish more specialized centers of research dedicated to studying “the epochal issues affecting humanity today and to offer appropriate and realistic paths for their resolution.”

He urged the competent authorities to give a “new impulse” to scientific research conducted in ecclesiastical universities and faculties, saying the need for new and qualified research centers is “indispensable.”

These centers, the Pope said, ought to include scholars from different religious universities and from different scientific fields who can interact with “responsible freedom and mutual transparency.”

He said plans are already under way for the establishment of “outstanding interdisciplinary centers and initiatives aimed at accompanying the development of advanced technologies, the best use of human resources and programs of integration.”

Norms

In the new norms, Francis outlined the role, nature and purpose of ecclesiastical universities and faculties, saying they are to evangelize and, through scientific research, better enunciate the truths of the faith and present them in “a manner adapted to various cultures.”

Bishops’ conferences will be charged with overseeing the life and progress of the universities, and are to be headed by a chancellor who will serve as the entity’s go-between with the Holy See. All ecclesial universities and institutions will be overseen by the Congregation for Catholic Education, headed by Cardinal Giuseppe Versaldi.

Regarding the role of teachers, the Pope said there must be several teachers of various ranks in each faculty, including permanent ones.

Criteria necessary to be considered for appointment to such faculties include the need to be “distinguished by wealth of knowledge, witness of Christian and ecclesial life, and a sense of responsibility.”

Teachers, Francis said, must also have a doctorate or similar equivalent title or scientific accomplishment; they must show “documentary proof” of their suitability for doing scientific research, preferably a published dissertation, and they must demonstrate adequate teaching ability.

He also stressed that all teachers, no matter their rank, “must be marked by an upright life, integrity of doctrine, and devotion to duty, so that they can effectively contribute to the proper goals of an ecclesiastical academic institution.”

This goes for both Catholics and non-Catholics, as the document allows for non-Catholic professors to teach specialized courses at ecclesiastical universities and institutions in their areas of expertise.

Francis said that should any of the required criteria cease, “the teachers must be removed from their post, observing the established procedures.”

Teachers who instruct on faith and morals, he said, “are to be conscious of their duty to carry out their work in full communion with the authentic Magisterium of the Church, above all, with that of the Roman Pontiff.”

On the role of students who attend the ecclesiastical universities and institutions, the Pope said these entities must be open “to all who can legally give testimony to leading a moral life and to having completed the previous studies appropriate to enrolling in the faculty.”

As far as the study plan for ecclesiastical entities, the Pope said they must place a focus on ecclesial texts, with special emphasis on those from the Second Vatican Council, while also taking into account scientific advances that contribute to answering questions on modern concerns.

“Up-to-date didactic and teaching methods should be applied in an appropriate way, in order to bring about the personal involvement of the students and their active participation in their studies,” he said.

The Pope also said there must be freedom and flexibility in terms of research, but stressed that it must be “based upon firm adherence to God’s Word and deference to the Church’s Magisterium, whose duty it is to interpret authentically the Word of God.”

“Therefore, in such a weighty matter one must proceed with trust, and without suspicion, but the same time with prudence and without rashness, especially in teaching; moreover, one must carefully harmonize the necessities of science with the pastoral needs of the People of God.”

He said faculties of theology have the specific task of “profoundly studying and systematically explaining, according to the scientific method proper to it, Catholic doctrine, derived with the greatest care from divine revelation” and of carefully seeking solutions to human problems in light of this revelation.

Revealed truth, the Pope said, must be considered alongside valid scientific accomplishments, in order to see “how faith and reason give harmonious witness to the unity of all truth.”

“Also, its exposition is to be such that, without any change of the truth, there is adaptation to the nature and character of every culture, taking special account of the philosophy and the wisdom of various peoples,” Pope Francis said, but stressed that “all syncretism and every kind of false particularism are to be excluded.”

While the positive aspects of the various cultures and philosophies studied are to be sought and taken up after careful examination, he said “systems and methods incompatible with Christian faith must not be accepted.”

Ecumenical questions must be “carefully treated,” as well as questions regarding relationships with non-Christian religions. In addition, Francis said problems that arise from atheism and other currents of contemporary culture must also be “scrupulously studied.”

“In studying and teaching the Catholic doctrine, fidelity to the Magisterium of the Church is always to be emphasized. In the carrying out of teaching duties, especially in the basic cycle, those things are, above all, to be imparted which belong to the received patrimony of the Church,” he said. “Hypothetical or personal opinions which come from new research are to be modestly presented as such.”

Faculties of canon law, whether in the Latin rite or in Eastern rites, must cultivate and promote the judicial disciplines in light of the Gospel, he said.

These faculties, Francis said, should include a first, two-year cycle for those who have no prior education in philosophy and theology, as well as those who have a degree in civil law. During this first cycle, students ought to study the basic concepts of canon law, philosophy and theology in order to advance.

In the second cycle, which he said should last three years, students must become familiar with canon law “in all its expressions,” including the normative, jurisprudential, doctrinal, praxis, and the codes for both the Latin and Eastern Churches should be studied “in depth” with magisterial and disciplinary sources.

As with theology, the third cycle ought to consist of a suitable time-frame in which students finish their training with scholarly research aimed at preparing a doctoral dissertation.

Faculties of philosophy, he said, have the aim of “investigating philosophical problems according to scientific methodology, basing itself on a heritage of perennially valid philosophy.”

Philosophical study, Francis said, must look for solutions in the light of “natural reason” and must also demonstrate “consistency with the Christian view of the world, of man, and of God, placing in a proper light the relationship between philosophy and theology.”

The first cycle of study, he said, should last for three years and consist of an “organic exposition” of the various aspects of philosophy – including the world, man and God – as well as a look at the history of philosophy and an introduction to the method of scientific research.

In the second cycle, which should last for two years, Francis said specializations ought to begin through special disciplines and seminars. The third cycle, which he said should last for three years, must promote “philosophical maturity” through writing a dissertation.

The document also included new norms on other types of faculties, degrees, financial management, strategic planning and cooperation, and leadership ad government for ecclesiastical universities and institutions.

These new norms will go into effect on the first day of the 2018-2019 academic year or of the 2019 academic year, depending on the calendar year of the various academic entities. Each faculty or university must present their revised statutes and plan of studies before Dec. 8, 2019.

After being presented, the new statutes and plans of study will be approved “ad experimentum” for a three-year period. However, faculties with a juridical connection with civil authorities can be given a longer period of time with permission from the Congregation for Catholic Education.

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