Vatican City, Jun 14, 2017 / 06:31 am (CNA/EWTN News).- Pope Francis and the Council of Cardinals held their 20th round of meetings in Rome this week, continuing their work on reform of the Roman Curia, including the discussion of ways the Curia can be… […]
Shangqiu, China, Jun 14, 2017 / 06:02 am (CNA/EWTN News).- Local authorities in China’s Henan province reportedly destroyed a Christian church building last month, beating parishioners who tried to stop the demolition and detaining 40, the group … […]
Vatican City, Jun 14, 2017 / 03:47 am (CNA/EWTN News).- On Wednesday, Pope Francis said that God’s love isn’t something we earn or deserve by our good works, but that it is free and unconditional – no matter what.
“God’s first step towards us is that of an anticipated and unconditional love. God loves first,” Pope Francis said June 14.
“God does not love us because there is some reason that causes love. God loves us because He Himself is love, and love tends to spread and give by its nature. God does not even tie his benevolence to our conversion: if anything this is a consequence of God’s love.”
“Saint Paul says it perfectly,” he continued: “‘God demonstrates his love for us in the fact that while we were yet sinners, Christ died for us’ (Rm 5:8).”
“None of us can live without love,” the Pope said, but to believe that love is earned is to fall into a type of slavery. “Perhaps much of the anguish of contemporary man comes from this: to believe that unless we are strong, attractive and beautiful, then no one will take care of us.”
“Behind such seemingly inexplicable behavior arises a question,” he continued: “is it possible that I do not deserve to be called by name? That is, to be loved?”
Pope Francis reflected on this question during the general audience Wednesday, considering what it is like when we do not recognize that we are loved and cherished by God or the people around us, especially as children.
“Many people today,” he said, “look for visibility only to fill an inner void: as if we were people eternally in need of confirmation. But, imagine it, a world where everyone begs for reasons to attract the attention of others, and no one is willing to love one another for free?”
“Imagine a world like this: a world without the freedom to love! It looks like a humane world, but in reality it is a living hell.”
How much selfish and narcissistic behavior comes about because of this loneliness? he asked. When a child is not loved or does not feel loved, he said, this is when in adolescence they can start to act out, or even become violent. Behind this behavior “is often a heart that has not been recognized.”
What can we do to help people know they are loved by God? Francis said that when love is given and received freely between people, even in just a simple look or smile, this is what transforms sadness and loneliness into happiness and joy.
An exchange of glance, of smiles, has the power to open those closed in sadness, he said. By looking someone in the eyes, we can open the doors of someone’s heart.
“What can make us happy if not the experience of love given and received?” he said,
Just like in the story of the Prodigal Son, fathers and mothers are often one of the greatest examples of a Christ-like love on earth, the Pope pointed out, explaining how he has known many mothers with children in prison, who continue day after day to visit them, never ceasing “to suffer for her child.”
Parents love their children even when they are sinners and “God does the same thing with us: we are his beloved children! But is it possible God has some children he does not love? No. We are all God’s beloved children.”
“In Him, in Christ Jesus, we have been loved, beloved, desired. There is Someone who has engraved in us a primordial beauty, that no sin, no wrong choice will ever erase completely.”
Because of the heat, Pope Francis began the audience by stopping to greet the sick and their families in the Pope Paul VI hall, where they could watch and hear the audience on screens, but inside the air-conditioned building.
“But we all remain together connected by the Holy Spirit, who is the one who always creates unity,” he said.
Concluding, Francis asked the crowd: “What is the medicine to change the heart of a person who is not happy?” “Love!” the crowd responded. “Stronger!” he said. “Love!” they shouted louder. “Very good, very good, everyone,” the Pope said smiling.
Washington D.C., Jun 14, 2017 / 02:59 am (CNA/EWTN News).- Online pornography is one of the fastest growing addictions in the United States, on par with cocaine and gambling.
Once confined to the pages of a smuggled Playboy magazine, pornography can now be in the hands of anyone with a smartphone, and is more prolific and anonymous than ever.
PornHub, one of the world’s largest sites with porn video streaming, reports that it averages 75 million viewers per day, or about 2.4 million visitors per hour. In 2015 alone, the number of hours streamed from the site was double the amount of time human beings have populated the Earth, according to TIME Magazine.
And while pornography used to be a simpler problem for priests to address in the confessional – consecrate yourself to Mary, go to weekly adoration – the growing level of addiction makes it a much more complex problem for the Church to address.
That’s why Fr. Sean Kilcawley, the program directory and theological advisor for pornography ministry Integrity Restored, has started to put on intensive trainings for clergy, providing them resources and practical tips for how to address the growing crisis of pornography addiction.
How the trainings work
For an intensive training, Fr. Kilcawley takes a dozen or so priests for 3-4 days and immerses them in resources and training for the porn-addicted in their fold. He also facilitates shorter, one-day conferences.
“We try to equip the priest to get that person to come talk to them outside of confession, just to bring that into the light, so that the priest can then become the first responder in the field hospital of the church,” Fr. Kilcawley told CNA.
Smaller groups work best, he added, because it allows the priests space to process the information and to be more vulnerable with one another.
During these trainings, Fr. Kilcawley tackles the subject from an anthropological and theological standpoint, while Dr. Todd Bowman, a Christian psychologist and director of the SATP Institute, addresses the issue from a psychological viewpoint.
Modeling the relationship between a priest and a sex therapist during the trainings is key, Dr. Bowman said.
“I know that sounds like the start of a joke: a priest and a psychologist walk into a conference,” Dr. Bowman told CNA.
“But (it’s important) to demonstrate this relationship between soul care and care of the psyche or the mind, this process of healing often requires psychological care,” he said.
“So we’re trying to give priests the experience that not all psychologists are anti-church, or anti-Catholic. At the same time, not all Christian or Catholic therapists are equipped and qualified for this, so we’re trying to…(show them how to be) intentional in selecting therapists who will honor church teaching but who will also have the competence to do this work well with porn or sex addiction.”
Preventative action: Stopping porn addictions before they start
Practical things priests can do to address pornography addiction generally fall into two categories: preventative and interventional, Fr. Kilcawley noted.
One of the key things a priest can do to stop pornography addictions is to ensure that the parents of the parish are being provided with education and resources they need for pornography prevention in the home.
“We’ve always said that it’s the parent’s job to educate their children, but as a Church we haven’t done a great job teaching the parents how to educate their children,” Fr. Kilcawley said.
“And we now live in a world where it’s no longer optional to have those conversations.”
No longer optional, because studies show the average age of first exposure to pornography is 8 years old – and any kid with access to a phone or a tablet could accidentally stumble upon pornography, he said.
One thing he recommends is that parishes hold mandatory meetings for parents of children who are either receiving the sacraments or religious education at the parish, where they can give parents an overview of Theology of the Body, as well as tips and resources for internet safety and how to address pornography.
It can be especially difficult to know how to talk about such a mature topic with such a young age group. However, several books have been written in the past several years to help parents know where to begin, Fr. Kilcawley said, and some parishes hand them out during meetings with parents.
One of his recommendations is “Good Pictures Bad Pictures,” a read-aloud picture book that helps parents address the issue with very young children.
Starting at the 4th grade level, Fr. Kilcawley recommends the book “Wonderfully Made! Babies” which puts the content within the context of theology of the body and the sacrament of marriage.
For the junior high and high school level, he recommends “Plunging Pornography,” a book to leave in the bathroom for teens to find that can serve as a conversation starter.
Fr. Kilcawley said in some parishes, groups like the Knights of Columbus have paid for some of these books to be handed out to every parent.
He also recommends internet filters like Covenant Eyes, which sponsors a special service for parents, parishes and schools.
Interventional: What to do about those who are already addicted
Probably the most common place a priest will first find out about a pornography addiction is in the confessional.
When someone confesses viewing porn, Fr. Kilcawley said one of the best things a priest can do is to ask a few guiding questions to help them make a good confession.
“Ask questions like, ‘How frequently do you fall into porn and masturbation in general?’” Fr. Kilcawley said. The question is not meant to pry – it helps determine whether the person needs additional help.
It’s also helpful to ask when the problem started.
“If it started before puberty, which is most common now, almost everyone who started before puberty is going to need extra help stopping, they might need counseling or group support, and spiritual direction,” Father said.
A third question to ask would be if they’ve tried to remove porn from their life – are they already using filtering software? Are they seeing a therapist or going to a 12-step group?
And then finally, Fr. Kilcawley advised priests in the confessional, ask them if they want to stop.
“Just to help them make a good firm purpose of amendment,” he said, adding that when they answer yes, that’s a good opportunity to offer them more resources.
But it’s important that the help be personal. Simply handing the person a flyer and telling them to call a therapist or a group typically doesn’t work, Father noted. It should either be the priest, or someone involved in that specific ministry at the parish, who is the first point of contact for that person, and can help them get in touch with additional resources.
Another thing priests can do is start a porn or sex addict support group in their parish. Fr. Kilcawley said he started one in his office once a week, with a small group of men who were all struggling with porn addictions.
“Most people who are stuck in addiction, they need a support group, whether it’s a 12-step group like Sexaholics Anonymous or a spiritual support group, where they are open and vulnerable and accountable about their lives. They need that, plus a counselor, plus a spiritual director that they’re working with regularly,” he said.
Thou shalt not: The don’ts of porn ministry
A mistake often made by untrained clergy in pornography addiction ministry is that they may suggest, explicitly or implicitly, that a pornography addiction is the fault of the spouse.
“It’s not the spouse’s lack of sexual interest that’s to blame for her husband’s sexual addiction,” Dr. Bowman said. Addicted persons will often try “blame shifting,” he added, which creates “a spiritual crisis that compounds the betrayal trauma” of the spouse.
The next mistake clergy could make would be to minimize the impact of the addiction on the spouse. Most people who find out their spouse has a sex addiction will experience varying levels of feelings of betrayal, Dr. Bowman said.
“There’s significant trauma in that loss of identity – but the Church can speak about identity as sons and daughters of God into that space,” he added. It’s when identity is only being informed by brokenness that bigger problems arise.
Another mistake would be to abandon those in recovery. If a priest commits to setting up support groups in his parish, he needs to follow through, Dr. Bowman said.
“If you are setting yourself up as a support that means take the phone call, schedule the meeting, even if it’s inconvenient, you’re going that measure and not abandoning folks in recovery,” he said.
Not a fringe ministry – this is evangelization 101
The biggest cardinal mistake that clergy can make in regards to pornography addiction ministry is never mentioning it, Dr. Bowman said.
It’s usually a more “omissive than commissive” problem, he commented. “It’s not like (clergy) are actively avoiding talking about this, but they may think, ‘My parishioners don’t want to hear about this, there are other things that are more relevant and important.’
But, according to Dr. Bowman, “There may be no more pressing topic for parishioners and priests alike…the only mistake would be not to bring it up.”
It may be helpful for priests to view this as part of evangelization, and not as a fringe ministry, Fr. Kilcawley said, because very likely, someone who is stuck in addiction is unable to have a good relationship with the Lord.
“Most people who are stuck in addiction believe they’re unlovable, and that if people really knew them they would reject them, and they don’t trust other people to meet their needs and so they have to meet their own needs, and their addiction is the best way to meet their need,” he said. “So if someone has those core beliefs, they can’t really know our Lord.”
“So anti-pornography work and anti-porn apostolates, they’re really the first stage of evangelization.”
Both Dr. Bowman and Fr. Kilcawley said they hope that increasingly, priests become aware of the urgent need to reach pornography addicts in their pews.
“We live in a culture where statistically, about half of Christians report looking at porn at least monthly,” Fr. Kilcawley said.
“So if that’s the case then, yeah we need a lot more (pornography ministry). It’s not a ministry for a few people, it’s more of a ministry for everyone.”
Norcia, Italy, Jun 14, 2017 / 12:02 am (CNA/EWTN News).- It was God and beer sales that helped sustain the Benedictine monks of Norcia, and it is God and beer sales that will help them rebuild.
Last year, in August and again in October, strong earthquakes rocked the town of Norcia, Italy, killing hundreds of people and destroying the 14th century Basilica of St. Benedict, where the monks of Norcia dwelt.
Miraculously, their brewery, where they produce Birra Nursia, was mostly left intact.
The monks were forced to dwell in tents and cabins through a particularly cold Italian winter while they began rebuilding a new, earthquake-proof monastery in San Benedetto in Monte, just outside the walls of Norcia.
Now, the monks have announced a special project that will help them rebuild: Leffe, a Belgian brewery, has agreed to partner with the monks for a special edition brew, the proceeds of which will go directly to the monks’ new monastery.
“Leffe beer, one of the most highly prized beers of Belgium and brewed in the monastic tradition, launched a special limited-edition brew with Birra Nursia, our own beer, as a joint label with Leffe Blonde,” the monks announced online.
“While the two beers, Leffe and Birra Nursia, remain distinct, the Nursia name on the Leffe Blonde bottle signifies the shared commitment of the two breweries: to rebuild Norcia and bring hope to the tragedy-stricken region.”
The 100,000 bottles of the special edition brew will only be available for distribution in Italy, and will directly fund the new wooden chapel, “which is not just for the monks, but is open to all those thirsting after God,” the monks noted.
Leffe beer itself has monastic roots. Norbertine canons of the Leffe abbey had been brewing beer in the town for centuries, until the French revolution resulted in the abandonment and destruction of the brewery. In the 1950s, determined not to let the brewing tradition die, the abbey’s Father Abbot Nys met master brewer Albert Lootvoet, and an agreement was struck.
Shortly after, the Leffe brewery was back in full effect, today under the ownership of Anheuser-Busch InBev. Some of the proceeds of the beer still support the Leffe monastery.
For the Norcia monks, the wooden chapel is the first phase of a full reconstruction for the abbey. While it will be officially inaugurated in September, the monks already held a Mass of thanksgiving in the chapel on Pentecost, despite an unfinished roof.
“In this way, we remember: Nisi Dominus aedificaverit domum in vanum laboraverunt qui aedificant eum,” the monks said: “Unless the Lord builds the house, in vain do the laborers build it.”
The monks said the whole experience has been a reminder that “in moments of tragedy when all seems lost, God calls us to trust that somewhere, somehow, good can come from it.
Padua, Italy, Jun 13, 2017 / 04:00 pm (CNA/EWTN News).- As the Church celebrates St. Anthony of Padua, his widespread popularity can be traced to his efforts at reaching out as a neighbor to all peoples, according to the rector of the basilica where the saint’s body rests.
“The devotion to the Saint of the Peoples is truly universal perhaps because he himself desired to consider all the world his as his home,” Father Oliviero Svanera, rector of the Basilica of St. Anthony of Padua, told CNA.
“He was Portuguese by birth, he went to Morocco to spread the faith, he landed in Sicily by shipwreck, then he went back up the Italian peninsula all the way to Assisi and joined the friars of St. Francis, who sent him all the way to France.
Once St. Athony returned to Italy he was appointed provincial superior and served in Padua, where he died in 1231.
“It is told that he would speak one language made of a thousand accents but which was understandable to all,” Fr. Svanera said. “As such, he was a neighbor to all: to the poor, to people in difficulty, to the sick. In this, his being ‘brother of all,’ is perhaps his universality, something that renders him a friend of all the peoples of the world, beyond nationality, culture, and even religions, given that St. Anthony is respected even by those who do not profess the Catholic faith.”
St. Anthony was born as Fernando Martins in Lisbon around 1195, and when he was 15 entered the Abbey of St. Vincent with the Canons Regular of St. Augustine, and he was ordained a priest.
In 1220 he was moved by seeing the relics of five Franciscan missionaries who had been martyred in Morocco. He was allowed to leave the Augustinians to join the Order of Friars Minor, where he took the name Anthony. He worked as a preacher and laid the foundations of Franciscan theology.
He was canonized in 1232, only a year after his death, by Gregory IX, who had heard him preach and called him the “Ark of the Testament.”
It was also in 1232 that construction of the basilica which houses St. Anthony’s body was begun. It was finished at the beginning of the 14th century.
Please find below more from CNA’s interview with Fr. Svanera, rector of the basilica:
For the feast day, there exists the famous Tredicina in honor of the saint: What does this consist of?
By the word “Tredicina” is meant the thirteen days of meditation and spiritual preparation for the solemnity of the saint, that is, from May 31 to June 13. Every day those devoted to St. Anthony invoke the intercession of the saint through a particular prayer, the Tredicina to Saint Anthony specifically, to entrust themselves to the mercy of God the Father. These are the days in which the basilica becomes the goal of pilgrims, both individuals and those organized in groups, and our sanctuary becomes truly universal, as in these days of veneration and prayer there are tens of thousands of pilgrims who come here from every country of the world.
Another tradition is the “Bread of St. Anthony.” What is the significance of this tradition?
In a word, the “Bread of St. Anthony” is synonymous with charity. The birth of this tradition has its roots in one of the “miracles” of the saint, that of Tommasino, a baby of twenty months who drowned in a washtub. The desperate mother invoked the help of the saint and made a vow: If she would obtain this grace, she would give to the poor the child’s weight in bread. And the little one returned miraculously to life. This miracle has given origin to two Antonian works in faithfulness to the spirit of St. Anthony: Firstly, l’Opera Pane dei Poveri (the Bread Work of the Poor), the Antonian organization which in Padua works to bring bread, and other necessities to people in difficulty, and next the Caritas Antoniana Onlus (Antonian Charity not-for-profit), the body of friars of the saint who in 2016 supported 124 development projects in 40 countries of the world, for a total of €2.64 million ($2.96 million).
St. Anthony was a great preacher who practiced charity: What can this teach us about a “Church that goes forth”?
The gospel and charity are the two hinges of the lesson from St. Anthony. His preaching was always capable of provoking the heart of everyone. And this too is thanks to his exemplary life and his humility, which he learned from Most Holy Mary, to whom he was profoundly devoted. St. Anthony proclaimed the gospel which conquers the temptation of power, the temptation of pride, the temptation, Pope Francis would say today, of worldliness, of how much worldliness there is and which brings us to act out life as in a play, or to want to give an appearance. Through his love, St. Anthony knew to stoop for the other (refugee, migrant, unemployed, alone, sick, imprisoned, marginalized, poor) and to take care of him. We will thus be effective Christians of a Church which goes forth if, like St. Anthony, we manage to go forth from ourselves to preach Christ crucified, following him with a style of humility, of true humility, a humility full of love.
Vatican City, Jun 13, 2017 / 02:09 pm (CNA).- Philosopher Nigel Biggar, who backs legal abortion, is among the 45 new appointments to the Pontifical Academy for Life, according to a statement on the Vatican website.
Biggar, the Regius Professor … […]
Vatican City, Jun 13, 2017 / 02:08 pm (CNA/EWTN News).- On Tuesday the Vatican announced that Carl A. Anderson, Supreme Knight of the Knights of Columbus, has been appointed by Pope Francis as a member of the Pontifical Academy for Life.
“I am honored to have been appointed to the Pontifical Academy for Life by Pope Francis. The issue of the sanctity of life has been a priority for the Knights of Columbus, and for me personally,” Anderson said in a statement June 13.
Anderson said that in their work they have taken Pope Francis’ words in Laudato si’ and Evangelii gaudium as a guide, that “among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenseless and innocent among us.”
“I look forward to working with Pope Francis and the Pontifical Academy for Life in supporting an authentic human ecology and building a culture of life based on a proper understanding of the right to life and the dignity of each person,” he concluded.
The Statues of the Pontifical Academy for Life, revised every five years, were last revised Nov. 5, 2016, leading to the Pope’s usual review and confirmation of current members, as well as new appointments.
As head of the Knights of Columbus, Anderson is the chief executive officer and chairman of the board. He was elected supreme knight in 2000, and earlier served as supreme secretary and state deputy of the District of Columbia.
He was first appointed to the Pontifical Academy for Life in 1998 by St. John Paul II.
The Knights of Columbus, a Catholic fraternal order, was founded in New Haven, Conn., in 1882 by Venerable Michael J. McGivney, a parish priest. It has 1.8 million members worldwide who perform volunteer service and advance the order’s key principles of charity, unity, fraternity and patriotism.
The Pontifical Academy for Life is a team of scientists and ethicists representing different branches of biomedical sciences who are appointed by the Holy Father to work with Vatican dicasteries to discuss issues related to science and the protection of the dignity of human life.
In total, Pope Francis has either appointed or confirmed 50 members to the Academy.
Those also from the U.S. are: John M. Haas, president of the National Catholic Bioethics Center in Philadelphia; Kathleen M. Foley, M.D., attending neurologist in the Pain and Palliative Care Service at Memorial Sloan Kettering Cancer Center and professor of neurology, neuroscience, and clinical pharmacology at Weill Cornell Medicine of Cornell University; Ignatius John Keown, professor of Christian ethics at Georgetown University, Washington, D.C.; and Daniel Sulmasy, professor of bioethics at Georgetown University, Washington, D.C.
Other lay members named to the Academy are: Etsuko Akiba; Niggel Biggar; Francesco D’Agostino; Bruno Dallapiccola; Jokin de Irala Estevez; Mounir Abdel Messih Shehata Farag; Rodrigo Guerre Lopez; Alicja Grzeskowiak; Mohamed Haddad; Kostantinos Kornarakis; Katarina Le Blanc; Alain F. G. Lejeune; Jean-Marie Le Mene; Mónica Lopex Barahona; Ivan Luts; Manfred Lutz; Anne-Marie Pelletier; Adrian Messina; Alejandro César Serani Merlo; Avraham Steinberg; Jaroslav Sturma; William F. Sullivan; Fernando Szlajen; Marie-Jo Thiel; Angelo Vescovi; Alberto Villani; Shinya Yamanaka; and René Zamora Marin.
Clergy named are: Archbishop Anthony Colin Fisher of Sydney (Australia); Fr. Aníbal Gil Lopes; Bishop Daniel Nlandu Mayi of Matadi (Democratic Republic of the Congo); Mons. Luño Ángel Rodriguez; Bishop Noël Simard of Valleyfield (Canada); Mons. Jacques Koudoubi Simpore; Fr. Tomi Thomas; Bishop Alberto German Bochatey, auxiliary bishop of La Plata (Argentina); Fr. Maurizio Chiodi; Archbishop Fernando Natalio Chomali Garib of Concepcion (Chile); Fr. Roberto Colombo; and Cardinal Willem Jacobus Eijk of Utrecht (Netherlands).
The Pope has also named and confirmed five honorary members of the Academy: Cardinal Carlo Caffarra, archbishop emeritus of Bologna, past president of the Pontifical John Paul II Institute for Studies on Marriage and Family; Bishop lgnacio Carrasco de Paula, president emeritus of the Pontifical Academy for Life (Spain); Birthe Lejeune, vice president of the Jéróme Lejeune Foundation, Paris; widow of the first president of the Pontifical Academy for Life, the Servant of God Jérôme Lejeune; Cardinal Elio Sgreccia, president emeritus of the Pontifical Academy for Life; President of the International Federation of Centers and Institutes of Bioethics of the Personalist School, President of the Ut Vitam Habeant Foundation (Vatican City); and Juan de Dios Vial Correa, president emeritus of the Pontifical Academy for Life and rector emeritus of the Pontificia Universidad Católica de Chile, Santiago de Chile (Chile).
Indianapolis, Ind., Jun 13, 2017 / 12:01 pm (CNA/EWTN News).- The Vatican announced Tuesday Pope Francis’ transfer of Bishop Charles Thompson from the Evansville diocese to the Archdiocese of Indianapolis.
Archbishop Thompson fills a vacancy left since the November 2016 appointment of Cardinal Joseph Tobin to the Archdiocese of Newark,
“I cannot begin to fully express my deepest gratitude and affection for those whom I have served in the Diocese of Evansville,” Archbishop Thompson said in a press conference in Indianapolis June 13. “These past six years I have been very blessed, very blessed.”
“Drawing on my episcopal motto, ‘Christ the Cornerstone,’ it is first and foremost my prayer to remain Christ-centered in all aspects of our identity, mission and witness, proclaiming the joy of the Gospel.”
Msgr. William Stumpf, administrator of the Indianapolis archdiocese, introduced Archbishop Thompson at the press conference by saying: “When Pope Francis appointed Cardinal Tobin as the Archbishop of Newark last November, there was, understandably, among all of us here in the archdiocese, a great deal of sadness.”
“And ever since then, we have been fervently praying that God would send us a wonderful new shepherd. And certainly, he has.”
Archbishop Thompson, 56, was appointed in March 2017 to the USCCB Committee on the Clergy, Consecrated Life, and Vocations, and as a Region VII representative to the USCCB Administrative Committee and Committee of Priorities and Plans for three year terms.
Born in Louisville, Kentucky on April 11, 1961, Archbishop Thompson received a bachelor’s degree in accounting from Bellarmine College in 1983, and graduated from St. Meinrad School of Theology with a Master’s of Divinity in 1987.
He was ordained a priest for the Archdiocese of Louisville on May 30, 1987.
Archbishop Thompson obtained his licentiate in canon law from St. Paul University in Ottawa, Canada in May 1992. He served as Promoter of Justice and Judge of the Tribunal in Louisville and as priest-chaplain of Sacred Heart Academy from 2004-2011. In 2002 he began serving as visiting professor of canon law at St. Meinrad School of Theology.
He served as vicar general of the Louisville archdiocese from 2008 unti l his appointment as a bishop.
He was appointed Bishop of Evansville on April 26, 2011.
Archbishop Thompson’s Mass of Installation in Indianapolis will be said July 28.
“Drawing on the inspiration of Pope Francis, may we strive to ever more diligently embrace the call to dialogue, encounter, mercy, accompaniment and missionary discipleship,” Archbishop Thompson said.
“All of you in southwest Indiana, have helped to form and educate me as a successor of the Apostles, as a shepherd of the local church. Thank you for your patience and understanding in breaking in a rookie bishop,” he continued. “The people of southwest Indiana will always have a special place in my heart.”
Vatican City, Jun 13, 2017 / 06:08 am (CNA/EWTN News).- The last meeting of the head of dicasteries of the Roman Curia took place last May 29. Among other issues, the meeting discussed the possibility of priests being incardinated directly into ecclesial movements rather than into a diocese.
Pope Francis made the issue a central topic of his regular meeting with the head of dicasteries, though these kind of meetings usually deal with topics related to the government and the organization of the Roman Curia.
Via “incardination,” a member of the clergy is placed under the jurisdiction of a bishop or, in the case of a religious, an ecclesiastical superior.
Aside from dioceses and religious institutes, only personal prelatures and ordinariates can incardinate priests.
Some ecclesial movements have been asking for some time to have priests directly incardinated.
The request of the movements is based on the fact that there are priests whose vocation is born and nurtured within a specific ecclesial movement.
According to their argument, these priests should not be bound to a diocese, and should be free to live their vocation within the movement, moving from place to place according to the needs or the requests of their particular movement.
Under the current situation, bishops and the priests of movements who are under their jurisdiction have had to find a balance between the movement’s charism and the needs of the diocese.
During the May 29 meeting, Pope Francis largely listened, and did not express an opinion. However, his thought may be deduced from his recent words in other contexts.
At a meeting on April 27 with Catholic Action – a movement founded in Italy 150 years ago – the Pope
said the movement’s charism is “profoundly incarnate in the here and now of every diocesan Church,” and that it “takes on true vigour by responding to, and making its own, the pastoral outreach of each diocesan Church.”
“Nor can you be like those groups that are so universal that they are not based anywhere, answer to no one, and are always on the lookout for what they suits them wherever they go,” he told them.
Pope Francis reiterated the importance of dioceses a month later, during his May 27 visit to Genoa.
Speaking with the clergy and religious of the city, Pope Francis underscored the importance for charisms of staying attached to the concrete realities of a diocese or project.
While a congregation might be “universal” in the sense that it has houses throughout the world, the “concreteness” of involvement in the diocese helps give the order “roots,” allowing it to remain and also to grow as they see different needs come up, he reflected.
The incardination of priests to movements would have a significant impact on such groups as the Focolare Movement, Communion and Liberation, Cançao Nova, or Shalom.
Some have speculated that the Neocatecumenal Way might also benefit from the possibility of incardinating its own priests.
The incardination problem in fact leaves open several questions: if a priest is directly incardinated in the movement, will he refer to a bishop or to the leader of the movement? And what happens if the leader is a lay person?
Cardinal Gerhard Müller, prefect of the Congregation for the Doctrine of the Faith, said at a book presentation June 1 that the incardination issue “is not about building parallel Churches. It is rather a matter of working together. We are called to a further reflection, being very careful not to lose the Church’s sacramental structure.”
Cardinal Müller hinted at the possibility of a communion of movements. The need, however, is to make it evident that priests are of the Church and not of the movements. Otherwise, the same movements risk to remain closed to the universal Church.
Referring to the possibility of a community of movements, Cardinal Müller talked about charismatic movements, which “can enrich the Church with their spirituality, with the tradition of the territories they live in, with choosing a certain spirituality. This spirituality must anyway favor the Church. It must not be stuck in the temptation to stay within a group, to build a too much enclosed and selective identity. Masses are not private. They must be open to all Catholics.”
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