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Posted on 02/24/2018 00:36 AM (CNA Daily News - US)
Philadelphia, Pa., Feb 23, 2018 / 03:36 pm (CNA/EWTN News).- Nation-wide violence. School shootings. Political tensions. Drugs. Unemployment. Hunger.
These are some of the illness which plague the nation, said Archbishop Charles Chaput of Philadelphia, who discussed faith as the antidote to these challenges in an address Thursday at Villanova University.
“In my experience, this moment in our country’s history is the most conflicted and divided since the 1960s,” said Archbishop Chaput during his address.
“One of the tasks of the Church, and each of us as individual believers, is to live and work in a way that does help to make the world around us better,” he continued, noting that “there’s no healing without a good diagnosis.”
Chaput’s words were addressed to students at Villanova University in Philadelphia on Feb. 22, with a speech titled “Things to Come: Faith, State and Society in a New World.” The archbishop delved into some of society’s challenges, what has led to them, and a renewal of faith as a way to heal some of the nation’s wounds.
“The United States is the most powerful market economy in the world…and most of us would probably agree that since World War II, American democratic capitalism has reshaped much of the world; in effect, created a new world of political and economic relationships,” Chaput said.
Global market economies, Chaput continued, have benefited millions around the world by improving their opportunities, standards of living, and lifespans. They have also reshaped other dynamics, such as family, political, and educational relationships, and shifted philosophies and behaviors around the globe.
However, while noting its many benefits, Chaput also highlighted capitalism’s damaging side effects.
“A consumer market economy tends to commodify everything and recast all relationships as transactional,” Chaput said.
“In practice, it depersonalizes a culture by commercializing many of our routine human interactions. It also very easily breeds a practical atheism by revolving our lives around the desire and consumption for new things,” he continued.
While many of the country’s changes and steps in progression over the years have aided Americans, especially through medical advancements, Chaput said that the pros and cons do not balance out.
“…the benefits and deficits of change have been very unequally shared. The result has been a deep dislocation in the American sense of stability, security, common purpose, and self,” he said.
Chaput particularly pointed to the lower classes, who are promised with the lures of “sexual freedom,” and yet burdened by its consequences because of a lack of wealth. He noted destroyed marriages, fatherless children, angry males, and increased poverty and crime as a result.
Chaput also underscored the nation’s other “deep and chronic problems” of drugs, unemployment, inadequate schools, and inner-city hunger.
The Philadelphia archbishop also spotlighted the rise in secularism over recent years, saying that Americans who identify as atheist, agnostic, or of no religious affiliation rose from 16 percent to 23 percent from 2007 to 2014. This shift, Chaput said, “has political and legal implications,” particularly seen in the attacks against religious freedom and human rights.
“Religious freedom – as the nation has traditionally understood it – can’t be a major concern for people who don’t respect the importance of religious faith,” Chaput said.
“Human rights, without a grounding in God or some higher moral order, are really just a matter of public consensus,” he continued.
While many leaders and politicians have promised change with various notions such as income equality and increased opportunities, or various other plans of action, Chaput believes the only antidote to the nation’s plague is a renewal of faith in God.
“The point is, God’s authority ensures human freedom,” Chaput said.
“When God leaves the stage, the state inevitably expands to fill his place. Without the biblical God, we end up in some disguised form of idolatry. And it usually involves politics,” he continued.
Despite the culture’s downfalls, Chaput said people still have the desire for beauty, relationship, and new life – all of which can be found in the treasure of the Catholic Church and its proclamation of the truth.
“People still have a need for beauty, which means that beauty has the power to evade the machinery of logic and reach right into the human soul,” he said.
According to Chaput, the nation is desperately in need of the uncompromising truth, saying that before the problem can be fixed, individuals need to wake up to the reality of its challenge.
He also encouraged Catholics to protect their identities in Christ and act as faithful witnesses to the truth, saying “this isn’t a time for Catholics to be weak or apologetic.” At the same time, Chaput also noted this proclamation of truth should be spoke with love, patience and mercy.
Ultimately, Chaput said, the nation’s future will depend on the power of “personal witness,” through every individual’s pursuit of sanctity.
“Leon Bloy, the great French Catholic convert, liked to say that, in the end, the only thing that matters is to be a saint,” Chaput said.
“So the task tonight, when each of us leaves here, is to begin that path. And may God guide us all in pursuing it.”
Posted on 02/23/2018 12:02 PM (CNA Daily News - US)
Washington D.C., Feb 23, 2018 / 03:02 am (CNA/EWTN News).- God commanded it, Jesus practiced it, Church Fathers have preached the importance of it – fasting is a powerful and fundamental part of the Christian life.
But for many Catholics today, it's more of an afterthought: something we grudgingly do on Good Friday, perhaps on Ash Wednesday if we remember it. Would we fast more, especially during Lent, if we understood how helpful it is for our lives?
The answer to this, say both saints of the past and experts today, is a resounding “yes.”
“Let us take for our standard and for our example those that have run the race, and have won,” said Deacon Sabatino Carnazzo, founding executive director of the Institute of Catholic Culture and a deacon at Holy Transfiguration Melkite Greek Catholic Church in Mclean, Va., of the saints.
“And...those that have run the race and won have been men and women of prayer and fasting.”
So what, in essence, is fasting?
It's “the deprivation of the good, in order to make a decision for a greater good,” explained Deacon Carnazzo. It is most commonly associated with abstention from food, although it can also take the form of giving up other goods like comforts and entertainment.
The current fasting obligation for Latin Catholics in the United States is this: all over the age of 14 must abstain from meat on Ash Wednesday, Good Friday, and all Fridays in Lent. On Ash Wednesday and Good Friday, adults age 18 to 59 must fast – eating no more than one full meal and two smaller meals that together do not add up in quantity to the full meal.
Catholics, “if possible,” can continue the Good Friday fast through Holy Saturday until the Easter Vigil, the U.S. Catholic Bishops Conference adds.
Other Fridays throughout the year (aside from Friday within the Octave of Easter) “are penitential days and times throughout the entire Church,” according to Canon Law 1250. Catholics once abstained from meat on all Fridays, but the U.S. bishops received permission from the Holy See for Catholics to substitute another sacrifice or perform an act of charity instead.
Eastern Rite Catholics, meanwhile, follow the fasting laws of their own particular church.
In their 1966 “Pastoral Statement on Penance and Abstinence,” the National Conference of Catholic Bishops exhorted the faithful, on other days of Lent where fasting is not required, to “participation in daily Mass and a self-imposed observance of fasting.”
Aside from the stipulations, though, what's the point of fasting?
“The whole purpose of fasting is to put the created order and our spiritual life in a proper balance,” Deacon Carnazzo said.
As “bodily creatures in a post-fallen state,” it's easy to let our “lower passions” for physical goods supersede our higher intellect, he explained. We take good things for granted and reach for them whenever we feel like it, “without thinking, without reference to the One Who gives us the food, and without reference to the question of whether it’s good for us or not,” he added.
Thus, fasting helps “make more room for God in our life,” Monsignor Charles Pope, pastor of Holy Comforter/St. Cyprian Catholic Church in Washington, D.C. said.
“And the Lord said at the well, with the (Samaritan) woman, He said that 'everyone that drinks from this well is going to be thirsty again. Why don't you let me go to work in your life and I’ll give you a fountain welling up to Eternal Life.'”
While fasting can take many forms, is abstaining from food especially important?
“The reason why 2000 years of Christianity has said food (for fasting), because food's like air. It's like water, it's the most fundamental,” Deacon Carnazzo said. “And that's where the Church says 'stop right here, this fundamental level, and gain control there.' It's like the first step in the spiritual life.”
What the Bible says about it
Yet why is fasting so important in the life of the Church? And what are the roots of the practice in Scripture?
The very first fast was ordered by God to Adam in the Garden of Eden, Deacon Carnazzo noted, when God instructed Adam and Eve not to eat of the tree of knowledge of good and evil (Genesis 2:16-17).
This divine prohibition was not because the tree was bad, the deacon clarified. It was “made good” like all creation, but its fruit was meant to be eaten “in the right time and the right way.” In the same way, we abstain from created goods so we may enjoy them “in the right time and the right way.”
The fast is the weapon of protection against demons - St. Basil the Great.
Fasting is also good because it is submission to God, he said. By fasting from the fruit of the tree, Adam and Eve would have become partakers in the Divine Nature through their obedience to God. Instead, they tried to take this knowledge of good and evil for themselves and ate the fruit, disobeying God and bringing Original Sin, death, and illness upon mankind.
At the beginning of His ministry, Jesus abstained from food and water for 40 days and nights in the desert and thus “reversed what happened in the Garden of Eden,” Deacon Carnazzo explained. Like Adam and Eve, Christ was tempted by the devil but instead remained obedient to God the Father, reversing the disobedience of Adam and Eve and restoring our humanity.
Following the example of Jesus, Catholics are called to fast, said Fr. Lew. And the Church Fathers preached the importance of fasting.
Why fasting is so powerful
“The fast is the weapon of protection against demons,” taught St. Basil the Great. “Our Guardian Angels more really stay with those who have cleansed our souls through fasting.”
Why is fasting so powerful? “By setting aside this (created) realm where the devil works, we put ourselves into communion with another realm where the devil does not work, he cannot touch us,” Deacon Carnazzo explained.
It better disposes us for prayer, noted Monsignor Pope. Because we feel greater hunger or thirst when we fast from food and water, “it reminds us of our frailty and helps us be more humble,” he said. “Without humility, prayer and then our experience of God really can't be unlocked.”
Thus, the practice is “clearly linked by St. Thomas Aquinas, writing within the Tradition, to chastity, to purity, and to clarity of mind,” noted Fr. Lew.
“You can kind of postulate from that that our modern-day struggles with the virtue of chastity, and perhaps a lack of clarity in theological knowledge, might be linked to an abandonment of fasting as well.”
A brief history of fasting
The current fasting obligations were set in the 1983 Code of Canon Law, but in previous centuries, the common fasts among Catholics were stricter and more regularly observed.
Catholics abstained from meat on all Fridays of the year, Easter Friday excluded. During Lent, they had to fast – one meatless meal and two smaller meatless meals – on all days excluding Sunday, the day of the Resurrection. They abstained from meat on Fridays and Saturdays in Lent – the days of Christ's death and lying in the tomb – but were allowed meat during the main meal on the other Lenten weekdays.
The obligations extended to other days of the liturgical year. Catholics fasted and abstained on the vigils of Christmas and Pentecost Sunday, and on Ember Days – the Wednesday, Friday, and Saturday after the Feast of St. Lucy on Dec. 13, after Ash Wednesday, after Pentecost Sunday, and after the Feast of the Exaltation of the Holy Cross in September – corresponding with the four seasons.
In centuries past, the Lenten abstention was more austere. Catholics gave up not only meat but also animal products like milk and butter, as well as oil and even fish at times.
Why are today's obligations in the Latin Rite so minimal? The Church is setting clear boundaries outside of which one cannot be considered to be practicing the Christian life, Deacon Carnazzo explained. That is why intentionally violating the Lenten obligations is a mortal sin.
But should Catholics perform more than the minimum penance that is demanded? Yes, said Fr. Lawrence Lew, O.P., who is currently studying for a Pontifical License in Sacred Theology at the Dominican House of Studies in Washington, D.C.
The minimum may be “what is due to God out of justice,” he explained, but we are “called not only to be just to God,” but also “to love God and to love our neighbor.” Charity, he added, “would call us to do more than just the minimum that is applied to us by the Code of Canon Law today, I think.”
In Jeremiah 31: 31-33, God promises to write His law upon our hearts, Deacon Carnazzo noted. We must go beyond following a set of rules and love God with our hearts, and this involves doing more than what we are obliged to do, he added.
Be wary of your motivation
However, Fr. Lew noted, fasting “must be stirred up by charity.” A Catholic should not fast out of dieting or pride, but out of love of God.
“It’s always dangerous in the spiritual life to compare yourself to other people,” he said, citing the Gospel of John where Jesus instructed St. Peter not to be concerned about the mission of St. John the Apostle but rather to “follow Me.” (John 21: 20-23).
In like manner, we should be focused on God during Lent and not on the sacrifices of others, he said.
Lent (is referred to) as a joyful season...It’s the joy of loving Him more.
“We will often fail, I think. And that’s not a bad thing. Because if we do fail, this is the opportunity to realize our utter dependence on God and His grace, to seek His mercy and forgiveness, and to seek His strength so that we can grow in virtue and do better,” he added.
And by realizing our weakness and dependence on God, we can “discover anew the depths of God’s mercy for us” and can be more merciful to others, he added.
Giving up good things may seem onerous and burdensome, but can – and should – a Catholic fast with joy?
“It’s referred to in the preface of Lent as a joyful season,” Fr. Lew said. “And it’s the joy of deepening our relationship with Christ, and therefore coming closer to Him. It’s the joy of loving Him more, and the more we love God the closer we draw to Him.”
“Lent is all about the Cross, and eventually the resurrection,” said Deacon Carnazzo. If we “make an authentic, real sacrifice for Christ” during Lent, “we can come to that day of the crucifixion and say 'Yes Lord, I willingly with you accept the cross. And when we do that, then we will behold the third day of resurrection.'”
This article was originally published on CNA Feb. 20, 2016.
Posted on 02/23/2018 01:59 AM (CNA Daily News - US)
Steubenville, Ohio, Feb 22, 2018 / 04:59 pm (CNA/EWTN News).- Father Michael Scanlan, TOR, former president of the Franciscan University of Steubenville, will posthumously receive the 2018 Poverello Medal, the college's highest non-academic award.
The medal will be given in recognition of the achievements of Father Scanlan, who helped rejuvenate the school's Catholic spirit and advanced evangelization world-wide.
"Very few college presidents who could not only reinvigorate Catholic higher education … but also be an evangelist, a writer, [and] a Catholic media figure,” Public Relations Manager for Franciscan, Tom Sofio, told CNA.
The award will be accepted by Father Richard Davis in memory of the school's fourth president, who died in January 2017. The event will be held March 3, coinciding with school’s Mission Immersion Day - a preparation for the nearly 300 students who plan to leave on mission trips this spring.
Acknowledging individuals and organizations who have emulated the qualities of St. Francis of Assisi, the award is given in recognition of substantial Christian character and works of charity.
Father Michael Scanlan served as the school's president from 1974-2000 and aided the restoration of the university's Catholic identity. He emphasized school's theology program, making it the largest undergraduate theology program of any U.S. Catholic university today.
Having a good rapport with the students, he also created an environment for young adults to grow in their faith. He established faith based fraternity groups called households, where men and women would be formed and supported in their Catholic faith.
Under Father Scanlan, Franciscan University in 1989 became the first U.S. Catholic university or college to adopt an Oath of Fidelity - a promise from the priests and theology faculty to teach according to the Church.
Additionally, Father Scanlan was a strong supporter of the pro-life movement and the charismatic renewal, speaking at international conferences like the Franciscan Conferences, which now serves over 55,000 high school students, and Fire Rallies (Faith, Intercession, Repentance, and Evangelization), which have reached over 400,000 people.
Father Scanlan also wrote 16 books and spiritual pamphlets and was one of the first priests to get involved with EWTN, hosting the theology series Franciscan University Presents for 18 years.
“He could help rebuild a Catholic university and spearhead the move to Catholic higher education, and be preaching in front of large groups of people, leading pilgrimages, and writing books about the faith,” Sofio added.
“It was amazing how he could do all those and move from one to other so effortlessly. The Holy Spirit gave him a lot of energy and he used it well.”
Posted on 02/22/2018 23:42 PM (CNA Daily News - US)
Springfield, Ill., Feb 22, 2018 / 02:42 pm (CNA).- Bishop Thomas Paprocki of Springfield in Illinois has reiterated that U.S. Sen. Richard Durbin should not receive Holy Communion due to the Catholic lawmaker’s support for abortion, including a recent procedural vote against a bill that would bar abortion after 20 weeks into pregnancy.
“Sen. Durbin was once pro-life. I sincerely pray that he will repent and return to being pro-life,” Bishop Paprocki said Thursday. “Because his voting record in support of abortion over many years constitutes ‘obstinate persistence in manifest grave sin,’ the determination continues that Sen. Durbin is not to be admitted to Holy Communion until he repents of this sin. This provision is intended not to punish, but to bring about a change of heart.”
Paprocki’s statement cited the U.S. Conference of Catholic Bishops’ Committee on Pro-Life Activities chairman Cardinal Timothy Dolan, who said it was “appalling” that the Senate failed to pass the Pain-Capable Unborn Child Act.
Durbin was one of the 14 self-identified Catholic senators who on Jan. 29 voted against cloture for the bill, which was needed to prevent a filibuster.
The Springfield bishop, in whose diocese Durbin resides, cited statements of previous priests and bishops of Springfield regarding the Democratic senator’s support for legal abortion. In April 2004, his pastor Msgr. Kevin Vann, who is now Bishop of Orange, said he would be reluctant to give Holy Communion to the senator because of his lack of unity with the Church’s teaching on life.
Then-Bishop of Springfield George Lucas, who now heads the Archdiocese of Omaha, said he would support that decision.
“I have continued that position,” Paprocki said.
The Springfield bishop cited Canon 915 of the Code of Canon Law, which says those who “obstinately persevering in manifest grave sin are not to be admitted to holy communion.”
He also cited the U.S. bishops’ 2004 statement on Catholics in Political Life, which said failing to protect the lives of the innocent and defenseless is “to sin against justice.”
“Those who formulate law therefore have an obligation in conscience to work toward correcting morally defective laws, lest they be guilty of cooperating in evil and in sinning against the common good,” the U.S. bishops’ statement said.
Backers of the bill which Durbing voted against said that fetal neural development means the unborn child can feel pain at 20 weeks into pregnancy. The bill included exceptions for an abortion in the case of rape or incest, as well in circumstances in which the pregnancy threatened the life of the mother.
Twenty-one U.S. states have laws barring abortion after 20 weeks.
The federal bill, which was passed by the House of Representatives in October 2017, is opposed by most Senate Democrats. To prevent a filibuster, Republicans needed Democratic support to reach 60 votes, in addition to the votes of the 51 Republican Senators.
Democratic Senators Bob Casey, Joe Manchin, and Joe Donnelly supported the motion. Republican Senators Susan Collins and Lisa Murkowski voted against it.
In France, Italy, and Germany, abortion is illegal after 12 weeks of pregnancy. The United States, China, North Korea, Canada, the Netherlands, Singapore, and Vietnam are the seven countries that permit elective abortions after 20 weeks.
Posted on 02/22/2018 23:01 PM (CNA Daily News - US)
Philadelphia, Pa., Feb 22, 2018 / 02:01 pm (CNA/EWTN News).- St. John Paul II’s encyclical Fides et ratio will mark its 20th anniversary this year, on Sept. 14. Archbishop Charles Chaput of Philadelphia reflected on the encyclical in his essay “Believe that you may Understand” in the March 2018 issue of First Things.
Making the case that the 1998 encyclical on the relationship between faith and reason was a “prophetic” document which “confronts the crisis of truth within the Catholic Church herself,” the archbishop warned against “faddish” theology. Vigorous philosophy and good theology are, rather, mutually enriching. “Knowledge of the truth expands our freedom to love,” Archbishop Chaput said.
In an interview with CNA, he spoke more about the encyclical’s relevance for today.
How can the average Catholic benefit from Fides et ratio, 20 years after its publication?
The first thing to know is that it’s not the sort of text you can browse like the Sunday paper. Fides et Ratio takes time to read and absorb. Most people are rightly focused on things like raising a family and earning a living. So a lot of good people may never read it. But that doesn’t lessen its importance for the average believer.
The main takeaway from Fides et Ratio is that learning how to think clearly, with the Church, in a mature and well-informed fashion, is vital. It’s every bit as crucial as feeling our religious convictions deeply. Sentiment isn’t enough, and that directly affects how we understand the role of conscience.
Christian faith is more than good will and kind intentions. Conscience is more than our personally sincere opinions. A healthy conscience needs a strong formation in the commonly held truths of the Catholic community. Without it, conscience can very quickly turn into an alibi machine. The world is a complicated place. It requires sound Catholic reasoning skills rooted in the teaching of the Church.
The trouble is that we’ve now had at least two generations of poor catechesis and very inadequate conscience formation. So when voices tell us to leave today's hot button moral decisions to the “adult consciences” of our people, we might want to agree – ideally – but before we do, we need to examine what exactly that means. We have a great many otherwise successful, credentialed adults who see themselves as Catholic but whose faith education stopped in the sixth grade. Recovering the discipline of good Catholic moral reasoning is urgent.
If someone finds himself or herself in a cultural or ecclesial environment dominated by poor philosophy and theology, how should he or she respond?
Ignore the nonsense, read, watch and listen to good Catholic material, and live your faith in conformity with what the Church has always taught. The basics still apply on marriage, sex, honesty and everything else. There are no “new paradigms” or revolutions in Catholic thought. Using that kind of misleading language only adds confusion to a confusing age.
If we’re in an environment with good philosophy and theology, what do we need to guard against?
Pride and complacency, and taking the blessing of good teachers and pastors for granted. All of us are called to be missionaries. We preach Jesus Christ best when we witness our faith well in the charity and justice of our daily actions.
Why do you think these problems of faith and reason are so recurring in our time?
Science and technology can seem – but only seem – to make the supernatural and sacramental implausible. The language of faith can start to sound alien and irrelevant. This is why we lose so many young people before they even consider religious belief. They’re catechized every day by a stream of materialist distractions that don’t disprove God but create an indifference to him.
The Church is struggling with a lot of self-doubt. It’s natural in an age of rapid change. I think many Church pastors and scholars have simply lost confidence in the rationality of faith and the reliability of God’s Word without being willing to admit it. Instead they take refuge in humanitarian feelings and social action. But you don’t need God for either of those things, at least in the short run. In the long run, God is the only sure guarantor of human rights and dignity. So we need to think our Christianity – deeply, faithfully, and rigorously – as well as feel it.
Which is why Fides et Ratio is so important. It reminds us.
Posted on 02/22/2018 22:40 PM (CNA Daily News - US)
Fort Worth, Texas, Feb 22, 2018 / 01:40 pm (CNA/EWTN News).- The Catholic bishops of Texas voiced strong support Tuesday for a Catholic organization being sued by a lesbian couple in Texas.
The couple, Fatma Marouf and Bryn Esplin, filed a complaint this week in district court in Washington against Catholic Charities of Fort Worth after being denied a request to adopt refugee children.
The couple believes they are being discriminated against on the grounds of their sexual orientation, and told the Washington Post that they hope their lawsuit results either in a policy change at Catholic Charities or in a loss of the organization’s taxpayer funding.
In a joint statement Tuesday, the Catholic bishops of Texas voiced their support for Catholic Charities of Fort Worth, which they said is in compliance both with Catholic teaching and “with all federal regulations associated with funding from the Department of Homeland Security (DHS) through its Office of Refugee Resettlement (ORR) is carrying out the federal government's Unaccompanied Refugee Minors (URM) and the Unaccompanied Alien Child (UC) programs.”
“Catholic Charities of Fort Worth's International Foster Care program is an outreach that is faithful to the Church's mission to care for the poor and vulnerable,” Bishop Michael Olson of the diocese of Fort Worth said in a statement. “This mission is entrusted to the Church by Christ.”
“Finding foster parents – and other resources – for refugee children is difficult work,” Bishop Olson added. “Catholic Charities are often the lead agent in this work. It would be tragic if Catholic Charities were not able to provide this help, in accordance with the Gospel values and family, assistance that is so essential to these children who are vulnerable to being mistreated as meaningless in society.”
According to Church teaching, the ideal and normative family situation is a married mother and father and their children.
In 2014, Pope Francis emphasized that “(c)hildren have a right to grow up in a family with a father and a mother capable of creating a suitable environment for the child's development and emotional maturity.”
In compliance with Church teaching, Catholic Charities places children in families in which the child can experience the presence of a married mother and father.
Marouf and Esplin learned about Catholic Charities after Marouf, who directs Texas A&M’s Immigrant Rights Clinic, was invited to visit Catholic Charities of Fort Worth and learn more about their refugee programs.
Marouf said she felt “shock, disappointment, anger” after being denied the adoption, and the couple told the Washington Post they did not know of other agencies through which they could adopt refugee children.
In the bishops’ statement, Jennifer Allmon, executive director of the Texas Catholic Conference of Bishops, noted that “all couples seeking to foster in Texas can easily find a regional agency to serve them. By contacting Wendy Bagwell at 512-438-2133, or visiting https://www.dfps.state.tx.us/adoption_and_foster_care/adoption_partners/private.asp, all couples in Texas have the opportunity to serve and through the protections of HB 3859, faith based providers are welcome to serve as well.”
This case is not the first time that Catholic Charities has come under fire for reserving adoptions to a mother and a father. In 2006, Catholic Charities of Boston was forced to shut down its adoption services because of a state law barring “sexual orientation discrimination.” That same year, Catholic Charities of San Francisco was forced to close for similar reasons.
In 2010, after a law redefining marriage, the Washington, D.C. branch of Catholic Charities was forced to close its foster care and adoption services for holding the belief that children should be placed with a married mother and father.
In 2011, Catholic Charities affiliates in Illinois were forced to close after a new requirement stipulated that state money could only go to adoption services that offered those services to same-sex couples.
“In the name of tolerance, we're not being tolerated,” Bishop Thomas J. Paprocki of the Diocese of Springfield, Illinois, said at the time.
On their website, the United States Conference of Catholic Bishops says that Catholic adoption agencies should be allowed to operate according to Church teaching as a matter of religious freedom.
“Religious liberty is more than freedom of worship; it includes our ability to make our contribution to the common good of all Americans without having to compromise our faith,” the bishops noted.
“Without religious liberty properly understood, all Americans suffer, including the neediest children seeking adoptive and foster families, as well as birth parents who wish to turn to faith-based providers in order to place their children with adoptive parents.”
Posted on 02/21/2018 20:01 PM (CNA Daily News - US)
Charlotte, N.C., Feb 21, 2018 / 11:01 am (CNA/EWTN News).- The evangelist Billy Graham died Wednesday at his home in Montreat, N.C., his family has announced. He was 99.
Born in Charlotte, N.C., Graham was ordained a Southern Baptist minister in 1939. During his work in ministry, he wrote more than 30 books and conducted the annual Billy Graham Crusades until his retirement from active ministry in 2005. His last book, Where I Am: Heaven, Eternity, and Our Life Beyond the Now, was published in 2015.
During his time in ministry, Graham insisted that his crusades and rallies be racially integrated, and was friends with Dr. Martin Luther King, Jr.
In 1981, Graham first met with St. John Paul II, who said that the two were “brothers.” They would meet again several times. When John Paul II died in 2005, Graham said he believed that the Pope had been “the most influential voice for morality and peace in the world during the last 100 years,” and praised his “strong Catholic faith” and perseverance through his illnesses.
Prominent Catholics reacted with sadness to Graham’s death, including Cardinal Timothy Dolan of New York. In a statement on the archdiocesan website, Dolan wrote that while his family was Catholic, there was a level of respect for Graham’s work in bringing people to Christ.
“There was no question that the Dolans were a Catholic family, firm in our faith, but in our household there was always respect and admiration for Billy Graham and the work he was doing to bring people to God,” said Dolan.
“As an historian, my admiration for him only grew as I studied our nation’s religious past, and came to appreciate even more the tremendous role he played in the American evangelical movement. May the Lord that Billy Graham loved so passionately now grant him eternal rest."
Dolan’s sentiment was echoed by Catholic Herald editor Damian Thompson, who praised Graham’s evolution on Catholicism. Thompson called Graham a “fine man, a powerful force for good.”
<blockquote class="twitter-tweet" data-lang="en"><p lang="en" dir="ltr">Billy Graham started out as an typical evangelical anti-Catholic and ended up acclaiming St John Paul II as the world’s greatest witness to Christianity. A fine man, a powerful force for good: rest in peace.</p>— Damian Thompson (@holysmoke) <a href="https://twitter.com/holysmoke/status/966317143523495936?ref_src=twsrc%5Etfw">February 21, 2018</a></blockquote>
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Cardinal Daniel DiNardo of Galveston-Houston, president of the US Conference of Catholic Bishops, offered condolences to the Graham family and said that he was praying for the repose of his soul. DiNardo praised Graham for his work spreading the gospel around the country, and said he was thankful for his ministry.
“His faith and integrity invited countless thousands around the world into a closer relationship with our Lord and Savior Jesus Christ. Thanks be to God for the ministry of Billy Graham,” said DiNardo.
Dr. Robert George, a professor at Princeton University and a former chairman of the U.S. Commission on International Religious Freedom, compared Graham to St. John Paul II and other religious figures, saying that while he was “firmly rooted” in his denomination, Graham was able to reach all people.
<blockquote class="twitter-tweet" data-lang="en"><p lang="en" dir="ltr">Billy Graham was like John Paul II, Abraham Joshua Heschel, and Martin Luther King, Jr. He was firmly rooted in a particular tradition of faith, yet somehow spoke to--and in a sense belonged to--all of us.</p>— Robert P. George (@McCormickProf) <a href="https://twitter.com/McCormickProf/status/966320319681187841?ref_src=twsrc%5Etfw">February 21, 2018</a></blockquote>
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Posted on 02/20/2018 20:35 PM (CNA Daily News - US)
Washington D.C., Feb 20, 2018 / 11:35 am (CNA/EWTN News).- After the Senate failed to pass a bipartisan bill that would offer protections for immigrants, U.S. bishops noted their disappointment and urged leaders to focus their efforts on finding a humane solution for DACA recipients.
“We are deeply disappointed that the Senate was not able to come together in a bipartisan manner to secure legislative protection for the Dreamers,” read a Feb. 19 statement released by the United States Conference of Catholic Bishops.
“With the March 5th deadline looming, we ask once again that Members of Congress show the leadership necessary to find a just and humane solution for these young people, who daily face mounting anxiety and uncertainty,” the statement continued.
The statement was signed by Cardinal Daniel DiNardo of Galveston-Houston, president of the USCCB; Archbishop Jose Gomez of Los Angeles, vice president of the USCCB; and Bishop Joe Vasquez of Austin, chairman of the USCCB committee on migration.
The bishops’ words come after an immigration bill failed to pass the Senate by 60 votes last week; it would have supported DACA recipients, or Dreamers, on their way to receiving U.S. citizenship.
The plan additionally included several other immigration reform proposals, such as the elimination of the diversity visa lottery and restrictions on family-sponsored migration. The bill would have also offered an increase in border security.
President Trump ended the DACA protection program last fall, which had been set in place by the Obama administration. The program’s termination has left upwards of 1.8 million “Dreamers” in a gray area of their status within the U.S.
After the bill’s collapse in Senate, a March 5 deadline looms for Congress to find a solution for DACA recipients to find a pathway for citizenship.
With the impending deadline, the U.S. bishops announced a National Catholic Call-In Day to Protect Dreamers, prompting the faithful toward action to safeguard immigrants.
“This coming weekend, we will be asking the faithful across the nation to call their Members of Congress next Monday, February 26, to protect Dreamers from deportation, to provide them a path to citizenship, and to avoid any damage to existing protections for families and unaccompanied minors in the process,” the bishops said.
“Our faith compels us to stand with the vulnerable, including our immigrant brothers and sisters. We have done so continually, but we must show our support and solidarity now in a special way. Now is the time for action.”
Posted on 02/20/2018 18:53 PM (CNA Daily News - US)
Rockville Centre, N.Y., Feb 20, 2018 / 09:53 am (CNA/EWTN News).- On Tuesday Bishop Robert Coyle, an auxiliary bishop of the Archdiocese for the US Military Services, was transferred to the Diocese of Rockville Centre, where he will continue to serve as an auxiliary bishop.
“I was originally ordained a priest here in 1991,” Bishop Coyle said Feb. 20. “I am very grateful to the Holy Father, Pope Francis for appointing me to serve the Church on Long Island. I look forward to assisting Bishop John Barres, Bishop of Rockville Centre, in our pursuit of Dramatic Missionary Growth on Long Island.”
“Years back there was a spirit campaign with the expression, 'I’m a Long Islander and proud of it!' I again can say that here as a native son.”
Bishop Coyle was born Sept. 23, 1964 in Brooklyn, and grew up on Long Island. He attended Immaculate Conception Seminary in Huntington, N.Y., and was ordained a priest of the Diocese of Rockville Centre May 25, 1991. He was named a monsignor in 2008.
He had been commissioned as an ensign in the US Navy in 1988, and served at two parishes on Long Island as a Navy Reserve Chaplain from his priestly ordination until 1999.
Coyle was on active duty from 1999 to 2009, serving in Japan, southeast Asia, the Middle East, and the US Merchant Marine Academy in Kings Point, N.Y. He served on two aircraft carriers, and was deployed in the Middle East at the beginning of the Iraq War. He was promoted to the rank of commander in 2005.
In 2009 Bishop Coyle ended his active duty and returned to reserve status, returning to ministry in the Rockville Centre diocese.
He was appointed Auxiliary Bishop of the Archdiocese for the US Military Services in 2013, where he served as episcopal vicar for the eastern half of the US.
“Today I express my gratitude to Almighty God for the privilege to have served the people of the Archdiocese of the Military Services,” Bishop Coyle said.
“I thank you for your warm welcome and hospitality at the bases I have visited over the years … As I begin a new chapter in my service as a bishop, I will always give thanks for the joy to have served as a Navy chaplain and auxiliary bishop with the military family.”
The bishop will begin his ministry on Long Island April 2.
Bishop John Barres of Rockville Centre said, “I am grateful to the Holy Father for assigning us Bishop Coyle. I am also truly grateful for Bishop Coyle’s pastoral service and for his leadership to the young men and women who defend our great country.”
“Please join me in welcoming Bishop Coyle as he begins his ministry in the spirt of dramatic missionary growth, to the presbyterate of Long Island.”
Archbishop Timothy Broglio of the military archdiocese expressed his deep gratitude for Bishop Coyle's “selfless ministry” as his auxiliary. “At great personal sacrifice, he lived far from his parents and familiar surroundings on Long Island and tirelessly took up the pilgrim’s staff to minister to the men and women in uniform and their families.”
“I know that he will offer the same generous service to Bishop John Barres and to the faithful of his native Rockville Centre. He returns to them enriched by his ministry to a flock stationed in half of the continental United States.”
Posted on 02/19/2018 00:45 AM (CNA Daily News - US)
Boston, Mass., Feb 18, 2018 / 03:45 pm (CNA).- It was about 10 or so years ago when Kerry Cronin, a professor at Boston College, noticed something was up with the way her young students were dating – or, rather, not dating.
It was the end of the year and she was talking to a group of bright, charismatic students who were full of plans for their future. Cronin asked her students if graduation meant some difficult conversations with their boyfriends or girlfriends – and she got blank stares.
“(They) were just really stellar people, beautiful inside and out, and had all kinds of charisma and everything and almost none of them had dated at all in high school or college,” Cronin told CNA. “And I thought wait, what? What’s going on?”
Further conversations with students proved to her that this group of seniors was not an anomaly, but the norm.
“I started talking to them about hookup culture and how that had impacted dating, and what I realized was that the dating social script was sort of gone,” she said.
And so, like any good professor, Cronin turned the problem into an (extra credit) assignment that she gave to her senior capstone class the following year.
While her students all thought it was a good idea, none of them had asked someone on a date by the end of the semester.
“And I realized they had no idea what I was talking about,” Cronin said.
So she tweaked the assignment to include a set of rules that students had to follow – ask a legitimate romantic interest out on a date. In person. Keep the date 60-90 minutes. Go out to ice cream or coffee – something without drugs or alcohol. You ask, you pay – but a first date should only cost about $10 anyway. The only physical contact should be an A-frame hug.
The idea caught on, and pretty soon these “Cronin dates” were the talk of Boston College. Today Cronin travels the country, speaking to college students about how to date, and continues to give the dating assignment in her classes.
Her renown as the ‘Date Doctor’ reached the ears of Megan Harrington and her colleagues, who were looking to create a documentary about dating in today’s world.
“We had put together a pitch at dinner, and there were 14 women at dinner, two were married and the rest were single, and a lot of us just didn’t know when the last time we went on a date was,” Harrington told CNA. “And we were kind of saying, what is going on?”
After hearing about Cronin, Harrington and her team decided to feature the dating assignment in their new film “The Dating Project” – part dating how-to, part dating documentary.
Besides Cronin’s dating assignment, the film follows five single people of varying ages and backgrounds who are looking for love – two college students, Matt and Shanzi; Cecilia, a 20-something living in Chicago; Rasheeda, a 30-something living in New York; and Chris, a 40-something from Los Angeles.
“Dating, at least here at (Boston College) has kind of a broad, uncertain, ambiguous definition,” Matt says in the film.
“Definitely hooking up is more common on a college campus,” Shanzi adds.
The uncertainty and ambiguity is a constant thread in every storyline. Cecilia wishes her Tinder date would tell her what he wants, Rasheeda can’t remember the last time she was on a real date, or what that even means. Chris is so overwhelmed by online dating he’s not sure where to begin.
The moniker “hooking up” is a term young people have embraced, Cronin noted in the film, because it could mean anything from making out to having sex, and everyone gains some social status from being able to say they “hooked up.”
Cronin tries to help her students see that it’s braver – and ultimately better – to get to know a person before becoming physically intimate with them, something the hook-up culture gets backwards.
“They don’t build great habits for marriage and family. It’s easy to let someone see your body. It’s hard to let someone see you,” she said.
Harrington said she was “shocked” at the amount of pressure on college kids to be very physical in relationships, “and I think that carries over when you get out of college, this pressure to fit in.” “I knew it was there and it’s not a new thing, and technology has just made it easier,” she added.
Cronin said that while the hook-up culture is prevalent, she’s found that most students are unhappy with that status quo and are looking for a way out.
“They want the way out but nobody’s offering it to them,” she said.
That’s why the rules for her dating assignment are so important, she noted. It’s not that she wants to return to the 1950s or some other bygone era, she added, but there are good things to be gleaned from these “dating scripts” of yesteryear.
“The rules are to help you so that you know what you’re doing,” Cronin said. “You’re not asking someone on an uber romantic date, this isn’t a candlelit dinner with violins and flowers, this is just a cup of coffee, just to see.”
She put together the “rules” from what she remembered of her own days of dating, as well as advice from friends and feedback from students who have done the assignment, Cronin said.
The students, she added, welcome the dating guidance.
“I am amazed at how much this generation of young adults wants coaching in all areas of their life,” she said. “They are hungry for coaching, and they responded so well to these rules I was amazed. In some ways I have no idea why they would do this, but then they do and they’re happy and they want people to help them navigate situations where they need to be brave.”
Two of the three production companies involved in “The Dating Project” are Christian companies – Paulist Productions and Family Theater Productions. Most of the single people featured in the film end up talking about their faith and values at some point, some more explicitly than others.
Rasheeda is the most outspoken about her Christian faith in the film. At one point, she expresses dismay that she can’t seem to find a man who shares her values and wants something out of dating besides a sexual encounter.
Harrington, herself a Catholic, told CNA that faith wasn’t necessarily meant to be a central theme of the film, but faith and values are a topic that inevitably come up during the dating process, and each person in the film talked about it to the extent they felt natural.
What the film does show, Harrington said, is that Christians are not really any better at dating in the modern world than anyone else is.
“It’s very apparent that even in the Christian world, in this area of life – dating and relationships – we’re just as lost as anyone else, we’re really not leading the way,” she said. “I think it’s just as difficult for Christians as it is for anyone else.”
Both Cronin and Harrington said that dating sites and apps are not bad in and of themselves, but they should be viewed as a tool.
“Use it as a tool to meet someone in person, because meeting in person is how you get to know someone,” Harrington said.
“The danger with apps is that people can become objects and we become consumers, and you’re swiping left and swiping right. Part of what is bad is that some people use them for just a hookup or sexual experience,” she added.
“The thing I think with any app is – have a plan, and that plan should be in line with your values and should result in you getting to meet someone face to face and having a conversation,” she said.
Cronin said the most heartening thing about her dating assignment has been that it gets students talking to each other about what they really want dating and relationships to look like.
“It’s one thing to give out an assignment to 25 students and that’s great, but what I was really heartened by is that most of those students go home to their resident halls and talk to their roommates and their friends about it,” she said.
“Within maybe two or three semesters of giving this assignment way back when, people were talking about it so actively and that was really wonderful, it ended up being one of the best thing about the assignment, because people knew about it, and it just gave people permission to go on casual, non-intense...dates,” she said.
She added that she hopes that this documentary will accomplish the same thing.
“My hope for this movie is that it will just get people to talk about our crazy fears and our crazy anxieties and why we hide so much and what it is we really want,” she said.
Harrington added that she hoped the film would encourage people to examine and re-evaluate their own relationships and dating behaviors.
“I think that the change has to come individually, we have to change ways in which we’re seeing people as experiences instead of as human beings,” she said. “You have to make a decision of changing a behavior that isn’t bringing out the dignity of the human person.”
“And if you’re of a faith, it has to be your relationship with God strengthening that and saying ok, I’m made in the image and likeness of God, and so is the other person,” she said. “So in order to change the dating culture, we have to change our own behaviors and look at the ways that we’re engaging with people.”
“The Dating Project” will show on April 17 in select theaters throughout the country. More information can be found at: https://www.thedatingprojectmovie.com/