Tag Archives: Pope Francis

Common Declaration of Pope Francis and Patriarch Bartholomew

Popes and Patriarchs in the Holy LandPope Francis and the Ecumenical Patriarch, Bartholomew I, on Sunday held private talks in Jerusalem and signed a Common Declaration in which they pledged to continue on the path towards unity between the Catholic and Orthodox Churches. Their encounter marked the 50th anniversary of the historic meeting between Pope Paul VI and the Patriarch Athenagoras in 1964. In their joint declaration, Pope Francis and Patriarch Bartholomew  said it is their duty to work together to protect human dignity and the family and build a just and humane society in which nobody feels excluded.   They also stressed the need to safeguard God’s creation and the right of religious freedom.  The two leaders expressed concern over the situation facing Christians amidst the conflicts of the Middle East and spoke of the urgency of the hour that compels them to seek the reconciliation and unity of the human family whilst fully respecting legitimate differences.

Please find below the full text in English of the Common Declaration of Pope Francis and the Ecumenical Patriarch Bartholomew I:

1. Like our venerable predecessors Pope Paul VI and Ecumenical Patriarch Athenagoras who met here in Jerusalem fifty years ago, we too, Pope Francis and Ecumenical Patriarch Bartholomew, were determined to meet in the Holy Land “where our common Redeemer, Christ our Lord, lived, taught, died, rose again, and ascended into Heaven, whence he sent the Holy Spirit on the infant Church” (Common communiqué of Pope Paul VI and Patriarch Athenagoras, published after their meeting of 6 January 1964). Our meeting, another encounter of the Bishops of the Churches of Rome and Constantinople founded respectively by the two Brothers the Apostles Peter and Andrew, is a source of profound spiritual joy for us. It presents a providential occasion to reflect on the depth and the authenticity of our existing bonds, themselves the fruit of a grace-filled journey on which the Lord has guided us since that blessed day of fifty years ago.

2. Our fraternal encounter today is a new and necessary step on the journey towards the unity to which only the Holy Spirit can lead us, that of communion in legitimate diversity. We call to mind with profound gratitude the steps that the Lord has already enabled us to undertake. The embrace exchanged between Pope Paul VI and Patriarch Athenagoras here in Jerusalem, after many centuries of silence, paved the way for a momentous gesture, the removal from the memory and from the midst of the Church of the acts of mutual excommunication in 1054. This was followed by an exchange of visits between the respective Sees of Rome and Constantinople, by regular correspondence and, later, by the decision announced by Pope John Paul II and Patriarch Dimitrios, of blessed memory both, to initiate a theological dialogue of truth between Catholics and Orthodox. Over these years, God, the source of all peace and love, has taught us to regard one another as members of the same Christian family, under one Lord and Saviour, Jesus Christ, and to love one another, so that we may confess our faith in the same Gospel of Christ, as received by the Apostles and expressed and transmitted to us by the Ecumenical Councils and the Church Fathers. While fully aware of not having reached the goal of full communion, today we confirm our commitment to continue walking together towards the unity for which Christ our Lord prayed to the Father so “that all may be one” (Jn 17:21).

3. Well aware that unity is manifested in love of God and love of neighbour, we look forward in eager anticipation to the day in which we will finally partake together in the Eucharistic banquet. As Christians, we are called to prepare to receive this gift of Eucharistic communion, according to the teaching of Saint Irenaeus of Lyon (Against Heresies, IV,18,5, PG 7,1028), through the confession of the one faith, persevering prayer, inner conversion, renewal of life and fraternal dialogue. By achieving this hoped for goal, we will manifest to the world the love of God by which we are recognized as true disciples of Jesus Christ (cf. Jn 13:35).

4. To this end, the theological dialogue undertaken by the Joint International Commission offers a fundamental contribution to the search for full communion among Catholics and Orthodox. Throughout the subsequent times of Popes John Paul II and Benedict the XVI, and Patriarch Dimitrios, the progress of our theological encounters has been substantial.  Today we express heartfelt appreciation for the achievements to date, as well as for the current endeavours. This is no mere theoretical exercise, but an exercise in truth and love that demands an ever deeper knowledge of each other’s traditions in order to understand them and to learn from them. Thus we affirm once again that the theological dialogue does not seek a theological lowest common denominator on which to reach a compromise, but is rather about deepening one’s grasp of the whole truth that Christ has given to his Church, a truth that we never cease to understand better as we follow the Holy Spirit’s promptings. Hence, we affirm together that our faithfulness to the Lord demands fraternal encounter and true dialogue. Such a common pursuit does not lead us away from the truth; rather, through an exchange of gifts, through the guidance of the Holy Spirit, it will lead us into all truth (cf. Jn 16:13).

5. Yet even as we make this journey towards full communion we already have the duty to offer common witness to the love of God for all people by working together in the service of humanity, especially in defending the dignity of the human person at every stage of life and the sanctity of family based on marriage, in promoting peace and the common good, and in responding to the suffering that continues to afflict our world. We acknowledge that  hunger, poverty, illiteracy, the inequitable distribution of resources must constantly be addressed. It is our duty to seek to build together a just and humane society in which no-one feels excluded or emarginated.

6. It is our profound conviction that the future of the human family depends also on how we safeguard – both prudently and compassionately, with justice and fairness – the gift of creation that our Creator has entrusted to us. Therefore, we acknowledge in repentance the wrongful mistreatment of our planet, which is tantamount to sin before the eyes of God. We reaffirm our responsibility and obligation to foster a sense of humility and moderation so that all may feel the need to respect creation and to safeguard it with care. Together, we pledge our commitment to raising awareness about the stewardship of creation; we appeal to all people of goodwill to consider ways of living less wastefully and more frugally, manifesting less greed and more generosity for the protection of God’s world and the benefit of His people.

7. There is likewise an urgent need for effective and committed cooperation of Christians in order to safeguard everywhere the right to express publicly one’s faith and to be treated fairly when promoting that which Christianity continues to offer to contemporary society and culture. In this regard, we invite all Christians to promote an authentic dialogue with Judaism, Islam and other religious traditions. Indifference and mutual ignorance can only lead to mistrust and unfortunately even conflict.

Francis and Bartholomew May  20148. From this holy city of Jerusalem, we express our shared profound concern for the situation of Christians in the Middle East and for their right to remain full citizens of their homelands. In trust we turn to the almighty and merciful God in a prayer for peace in the Holy Land and in the Middle East in general. We especially pray for the Churches in Egypt, Syria, and Iraq, which have suffered most grievously due to recent events. We encourage all parties regardless of their religious convictions to continue to work for reconciliation and for the just recognition of peoples’ rights. We are persuaded  that it is not arms, but dialogue, pardon and reconciliation that are the only possible means to achieve peace.

9. In an historical context marked by violence, indifference and egoism, many men and women today feel that they have lost their bearings. It is precisely through our common witness to the good news of the Gospel that we may be able to help the people of our time to rediscover the way that leads to truth, justice and peace. United in our intentions, and recalling the example, fifty years ago here in Jerusalem, of Pope Paul VI and Patriarch Athenagoras, we call upon all Christians, together with believers of every religious tradition and all people of good will, to recognize the urgency of the hour that compels us to seek the reconciliation and unity of the human family, while fully respecting legitimate differences, for the good of all humanity and of future generations.

10. In undertaking this shared pilgrimage to the site where our one same Lord Jesus Christ was crucified, buried and rose again, we humbly commend to the intercession of the Most Holy and Ever Virgin Mary our future steps on the path towards the fullness of unity, entrusting to God’s infinite love the entire human family.

“May the Lord let his face shine upon you, and be gracious to you! The Lord look upon you kindly and give you peace!” (Num 6:25-26).

Jerusalem, 25 May 2014

Jesuit General to resign

Pope Francis and Adolfo NicolasFather Adolfo Nicolas, SJ, the Superior General of the Society of Jesus, plans to submit his resignation in late 2016. He has the approval of Pope Francis. Father Nicolas, 78, is citing his advanced age. He was elected to head the Society of Jesus on 19 January 2008.
This is a surprise announcement that does not represent a good discernment, unless there are other issues, other and age, at play that we are not privy to hear.
Nicolas wrote to the whole Society today: “Several years have passed since my election as Superior General of the Society and I have recently reached the age of 78. Reflecting on the coming years, I have reached the personal conviction that I should take the needed steps towards submitting my resignation to a General Congregation. After obtaining the initial approval of the Assistants ad providentiam and having informed his Holiness Pope Francis, I formally consulted the Assistants ad providentiam and the Provincials, as our law requires (NC 362). The result of the consultation is favorable towards the convening of a General Congregation.”
According to the Constitutions of the Society of Jesus state, Father Nicolas has convoked a General Congregation of Jesuits –the 36th since 1540 to elect his successor “during the final months of 2016.”
Until the General Congregation accepts his resignation, Nicolas remains Superior General.  The successor will be elected and approved by the Roman Pontiff.
The last Jesuit to resign was Father Peter Hans Kolvenbach, the 29th General who served from 1983-2008, who succeeded the Servant of God Father Pedro Arrupe.

Saints John XXIII and John Paul II

Gaudet Mater EcclesiaToday, Sunday, 27 April 2014, Pope Francis recognized as saints Popes John XXIII and John Paul II. Also present was Benedict XVI, pope emeritus, concelebrating Holy Mass. He say among the cardinals. More than 90 heads of state, other secular leaders among with more than a thousand bishops and 150 cardinals were present with more than a million people.

At the heart of this Sunday, which concludes the Octave of Easter and which John Paul II wished to dedicate to Divine Mercy, are the glorious wounds of the risen Jesus.

He had already shown those wounds when he first appeared to the Apostles on the very evening of that day following the Sabbath, the day of the resurrection. But, as we heard, Thomas was not there that evening, and when the others told him that they had seen the Lord, he replied that unless he himself saw and touched those wounds, he would not believe. A week later, Jesus appeared once more to the disciples gathered in the Upper Room, and Thomas was present; Jesus turned to him and told him to touch his wounds. Whereupon that man, so straightforward and accustomed to testing everything personally, knelt before Jesus with the words: “My Lord and my God!” (Jn 20:28).

The wounds of Jesus are a scandal, a stumbling block for faith, yet they are also the test of faith. That is why on the body of the risen Christ the wounds never pass away: they remain, for those wounds are the enduring sign of God’s love for us. They are essential for believing in God. Not for believing that God exists, but for believing that God is love, mercy and faithfulness. Saint Peter, quoting Isaiah, writes to Christians: “by his wounds you have been healed” (1 Pet 2:24, cf. Is 53:5).

Saint John XXIII and Saint John Paul II were not afraid to look upon the wounds of Jesus, to touch his torn hands and his pierced side. They were not ashamed of the flesh of Christ, they were not scandalized by him, by his cross; they did not despise the flesh of their brother (cf. Is 58:7), because they saw Jesus in every person who suffers and struggles. These were two men of courage, filled with the parrhesia of the Holy Spirit, and they bore witness before the Church and the world to God’s goodness and mercy.

They were priests, bishops and popes of the twentieth century. They lived through the tragic events of that century, but they were not overwhelmed by them. For them, God was more powerful; faith was more powerful – faith in Jesus Christ the Redeemer of man and the Lord of history; the mercy of God, shown by those five wounds, was more powerful; and more powerful too was the closeness of Mary our Mother.

In these two men, who looked upon the wounds of Christ and bore witness to his mercy, there dwelt a living hope and an indescribable and glorious joy (1 Pet 1:3,8). The hope and the joy which the risen Christ bestows on his disciples, the hope and the joy which nothing and no one can take from them. The hope and joy of Easter, forged in the crucible of self-denial, self-emptying, utter identification with sinners, even to the point of disgust at the bitterness of that chalice. Such were the hope and the joy which these two holy popes had received as a gift from the risen Lord and which they in turn bestowed in abundance upon the People of God, meriting our eternal gratitude.

faithful on 27 April 2014This hope and this joy were palpable in the earliest community of believers, in Jerusalem, as we read in the Acts of the Apostles (cf. 2:42-47), as we heard in the second reading. It was a community which lived the heart of the Gospel, love and mercy, in simplicity and fraternity.

This is also the image of the Church which the Second Vatican Council set before us. John XXIII and John Paul II cooperated with the Holy Spirit in renewing and updating the Church in keeping with her pristine features, those features which the saints have given her throughout the centuries. Let us not forget that it is the saints who give direction and growth to the Church. In convening the Council, John XXIII showed an exquisite openness to the Holy Spirit. He let himself be led and he was for the Church a pastor, a servant-leader, led by the Spirit. This was his great service to the Church; he was the pope of openness [NB: from editor docility] to the Spirit.

In his own service to the People of God, John Paul II was the pope of the family. He himself once said that he wanted to be remembered as the pope of the family. I am particularly happy to point this out as we are in the process of journeying with families towards the Synod on the family. It is surely a journey which, from his place in heaven, he guides and sustains.

May these two new saints and shepherds of God’s people intercede for the Church, so that during this two-year journey toward the Synod she may be open to the Holy Spirit in pastoral service to the family. May both of them teach us not to be scandalized by the wounds of Christ and to enter ever more deeply into the mystery of divine mercy, which always hopes and always forgives, because it always loves.

QEII meets Francis

QE2Queen Elizabeth II, 87, with Prince Philip, 92 is today in Rome fulfilling an invitation she had to reschedule in 2013 due to ill health. Last year the Queen was to meet Italy’s President Giorgio Napolitano. Her one day visit to Rome brings her to a private lunch at the presidential Quirinale Palace with the Italian President and then to have tea with Pope Francis.

Her Majesty has meet several Roman Pontiffs, the last in 2010 when Pope Benedict made a pastoral visit the United Kingdom. She has met with popes since John XXIII with the exception of Paul VI. As the British monarch she is able to say she knew two saints: John and John Paul.
One wonders if the Queen and the Pope are meeting as sovereigns or as religious leaders. Elizabeth is the Supreme Governor of the Church of England. Likely a little of both.

What does the Catholic priesthood mean to you?

There are those who are very admirable ministers in the priesthood of Jesus Christ. Men who attend to a life in the Spirit. I would say that some of the newly ordained ministers are beautiful people: their heart, mind and soul clearly have the heart of the Good Shepherd. Our role, as Pope Francis has indicated below, is to call the ministers of God to truly live their vocation to fullest extent, to be united in prayer and friendship while together seeking the face of Christ.

Conversely, you and I have met deacons, priests and bishops who, after the meeting would say, “that man should never have been ordained.” Some of the newly ordained are know it alls and more interested in keeping the faithful accountable to some abstract authority. Then there are priests who protect the truth so rigidly that they kill the heart and dull the mind. A priest who uses his pastoral authority badly for the “sake of the Church” ought to enter into serious discernment, like that of the Prophet Samuel, before acting. How many have lost the propriety of the vocation. Scandalous behavior of the ordained is rather troubling for words.

I have to say, too many of the ordained, as a whole, are a mixed bag. We still have men ordained who don’t take their vows seriously, rarely pick up a good book of history, poetry, art, or theology, are more concerned with their day off than the zeal for the gospel, and the list goes on and on.

Sad to say, when I read Pope Francis’ catechesis today, as when I read Pope Benedict’s homilies and various addresses on the priesthood, I walked away distressed at the current state of the ministerial priesthood.

We are all sinners. We all need forgiveness. We all need to love, be loved, and to live in mercy. This Lent I am more conscious of this fact for my own conversion which is why I am hoping that the priesthood in Connecticut, indeed, the USA, will work daily on their conversion: grace only lives in Truth.

One of the many interesting points the Holy Father speaks of today is the buying and selling of the priesthood. Now, it may not be exchange of cash, but the priesthood is too often sold on the level of one’s integrity, one’s coherence, one’s sense of self, of one’s “I am” before Christ and the Church. 

Are we all concerned for the sanctification of the priesthood? How passionately do you love the ordained of the Catholic Church? Are you a spiritual mother, a spiritual father for your deacons, priests and bishops? Do you intercede for them? Are you attentive to their humanity? This is our work, this is our prayer, our sacrifice, our confidence before the Eucharistic Lord and His All-Holy Mother.

Pope Francis teaches:

We have already pointed out that the three Sacraments of Baptism, Confirmation and the Eucharist constitute together the mystery of “Christian initiation,” a unique great event of grace that regenerates us in Christ. This is the fundamental vocation that unites all in the Church as disciples of the Lord Jesus. Then there are two Sacraments which correspond to two specific vocations: Holy Orders and Matrimony. They constitute two great ways through which a Christian can make of his life a gift of love, on the example and in the name of Christ, and thus cooperate in the building of the Church.

Bishop Brandt OrdinationHoly Orders, articulated in the three ranks of episcopate, presbyterate and diaconate, is the Sacrament which enables the exercise of the ministry, entrusted by the Lord Jesus to the Apostles, to feed his flock, in the power of his Spirit and according to his heart. To feed Jesus’ flock not with the power of human strength or with one’s own strength, but with that of the Spirit and according to his heart, that heart of Jesus which is a heart of love. The priest, the Bishop, the deacon must feed the Lord’s flock with love. If he does not do it with love, it is useless. And in this sense, the ministers that are chosen and consecrated for this service prolong Jesus’ presence in time, if they do so with the power of the Holy Spirit in the name of God and with love.

A first aspect. Those who are ordained are placed at the head of the community. They are “at the head” yes, but for Jesus it means to put one’s authority at the service of, as He himself showed and taught the disciples with these words: “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served but to serve, and to give his life as a ransom for many” (Matthew 20:25-28; Mark 10:42-45). A Bishop who is not at the service of the community does no good’, a priest who is not at the service of the community does no good, he errs.

Another characteristic that always derives from this sacramental union with Christ is “passionate love for the Church. We think of that passage in the Letter to the Ephesians in which Saint Paul says that Christ “loved the Church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the Church to himself in splendor, without spot or wrinkle or any such thing” (5:25-27). In virtue of Holy Orders the minister dedicates his whole self to his community and loves it with all his heart: it is his family. The Bishop and the priest love the Church in their community, they love her intensely. How? As Christ loves the Church. Saint Paul says the same about matrimony: the husband loves his wife as Christ loves the Church. It is a great mystery of love: this priestly ministry and that of matrimony, two Sacraments that are the way by which persons usually go to the Lord.

A last aspect. The Apostle Paul recommends to his disciple Timothy not to neglect, but rather to revive always the gift that is in him. The gift that was given to him for the imposition of hands (cf. 1 Timothy 4:14; 2 Timothy 1:6). When the ministry is not nourished — the ministry of the Bishop, the ministry of the priest –, with prayer, with listening to the Word of God, and with the daily celebration of the Eucharist and also with the frequentation of the Sacrament of Penance, one ends inevitably by losing sight of the authentic meaning of one’s service and the joy that stems from profound communion with Jesus.

The Bishop who does not pray, the Bishop who does not listen to the Word of God, who does not celebrate Mass every day, who does not go regularly to Confession, and the same for a priest who does not do these things, in the long run lose their union with Jesus and become a mediocrity which does no good to the Church. Therefore, we must help Bishops and priests to pray; to listen to the Word of God, which is the daily meal; to celebrate the Eucharist every day and to go to Confession regularly. This is so important because it concerns in fact the sanctification of the Bishops and priests.

I would like to end with something that comes to mind: but what must one do to become a priest? Where is access to the priesthood sold? No. It is not sold. This is an initiative that the Lord takes. The Lord calls. He calls each one that He wishes to become a priest. Perhaps there are here some young men who have felt this call in their heart, the wish to become a priest, the wish to serve others in the things that come from God, the wish to spend their whole life in service to catechize, baptize, forgive, celebrate the Eucharist, take care of the sick … and spend their whole life in this way. If one of you has felt this thing in his heart it is Jesus who has put it there. Take care of this invitation and pray that it will grow and bear fruit in the whole Church.

A synopsis:

In our catechesis on the sacraments, we now turn to the sacrament of Holy Orders. Building on the vocation received in the sacraments of Christian initiation – Baptism, Confirmation and the Eucharist – the sacraments of Holy Orders and Matrimony correspond to two specific vocations and are two ways of following Christ and building up his Church. Holy Orders, in its three grades of bishop, priest and deacon, is the sacrament of pastoral ministry. Jesus entrusted his Apostles with the care of his flock and in every age the ordained make present in the Christian community the one Shepherd who is Christ. Following the Lord’s own example, they lead the community as its servants. Theirs must be lives of passionate love for the Church for whose purification and holiness the Lord gave himself completely, and they must constantly renew the grace and joy of their ordination through prayer, penance, and daily celebration of the Eucharist. Today, let us pray for all the Church’s ministers, especially those most in need of our prayers, and ask the Lord always to grant his Church holy, generous and merciful pastors after his own heart.

About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement, and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]yahoo.com.
coat of arms

Categories

Archives

Humanities Blog Directory