Biretta tip to Argent for this alarming story from China… o{]:¬ who in turn got it from AsiaNews. Read this and think about whether the PRC is really interested in proper relations wtih the Catholic Church.

Rome (AsiaNews) – A bishop abducted by the Religious Affairs Bureau to force him to participate in an Episcopal ordination not sanctioned by the Holy See was able to escape and is now in hiding until the ritual is performed. Mgr Li Liangui of Cangzhou (Xianxian) was detained along with Mgr Peter Feng Xinmao, bishop of Hengshui, and taken to Xuzhou (Jiangsu) to take part in the ordination of Fr Wang Renlei as bishop.

...

The Episcopal ordination took place without the approval of the Holy See anyway. In Xuzhou’s Sacred Heart Cathedral, Fr Wang Renlei, 36, became an auxiliary bishop of the diocese in a ceremony celebrated at 8 am.

However, there were some glitches in the event. Mgr Qian Yurong, 94, the bishop of the diocese, who was supposed to preside over the ordination, remained seated throughout the ceremony.

...

Read the whole story.

The text was originally released in FRENCH only. As I write, I am listening to it being read in English via Vatican Radio. Here is the text, which I publish after the reading is completed for reasons of the Press Embargo: (my emphasis)

UPDATE: I replaced the French text with the English version to make things a little easier.

Common Declaration by Pope Benedict XVI and Patriarch Bartholomew I

“This is the day that the Lord has made, let us rejoice and be glad in it!”

(Ps 117:24)

This fraternal encounter which brings us together, Pope Benedict XVI of Rome and Ecumenical Patriarch Bartholomew I, is God’s work, and in a certain sense his gift. We give thanks to the Author of all that is good, who allows us once again, in prayer and in dialogue, to express the joy we feel as brothers and to renew our commitment to move towards full communion. This commitment comes from the Lord’s will and from our responsibility as Pastors in the Church of Christ. May our meeting be a sign and an encouragement to us to share the same sentiments and the same attitudes of fraternity, cooperation and communion in charity and truth. The Holy Spirit will help us to prepare the great day of the re-establishment of full unity, whenever and however God wills it. Then we shall truly be able to rejoice and be glad.

1. We have recalled with thankfulness the meetings of our venerable predecessors, blessed by the Lord, who showed the world the urgent need for unity and traced sure paths for attaining it, through dialogue, prayer and the daily life of the Church. Pope Paul VI and Patriarch Athenagoras I went as pilgrims to Jerusalem, to the very place where Jesus Christ died and rose again for the salvation of the world, and they also met again, here in the Phanar and in Rome. They left us a common declaration which retains all its value; it emphasizes that true dialogue in charity must sustain and inspire all relations between individuals and between Churches, that it “must be rooted in a total fidelity to the one Lord Jesus Christ and in mutual respect for their own traditions” (Tomos Agapis, 195). Nor have we forgotten the reciprocal visits of His Holiness Pope John Paul II and His Holiness Dimitrios I. It was during the visit of Pope John Paul II, his first ecumenical visit, that the creation of the Mixed Commission for theological dialogue between the Roman Catholic Church and the Orthodox Church was announced. This has brought together our Churches in the declared aim of re-establishing full communion.

As far as relations between the Church of Rome and the Church of Constantinople are concerned, we cannot fail to recall the solemn ecclesial act effacing the memory of the ancient anathemas which for centuries had a negative effect on our Churches. We have not yet drawn from this act all the positive consequences which can flow from it in our progress towards full unity, to which the mixed Commission is called to make an important contribution. We exhort our faithful to take an active part in this process, through prayer and through significant gestures.

2. At the time of the plenary session of the mixed Commission for theological dialogue, which was recently held in Belgrade through the generous hospitality of the Serbian Orthodox Church, we expressed our profound joy at the resumption of the theological dialogue. This had been interrupted for several years because of various difficulties, but now the Commission was able to work afresh in a spirit of friendship and cooperation. In treating the topic “Conciliarity and Authority in the Church” at local, regional and universal levels, the Commission undertook a phase of study on the ecclesiological and canonical consequences of the sacramental nature of the Church. This will permit us to address some of the principal questions that are still unresolved. We are committed to offer unceasing support, as in the past, to the work entrusted to this Commission and we accompany its members with our prayers.

3. As Pastors, we have first of all reflected on the mission to proclaim the Gospel in today’s world. This mission, “Go, make disciples of all nations” (Mt 28:19), is today more timely and necessary than ever, even in traditionally Christian countries. Moreover, we cannot ignore the increase of secularization, relativism, even nihilism, especially in the Western world. All this calls for a renewed and powerful proclamation of the Gospel, adapted to the cultures of our time. Our traditions represent for us a patrimony which must be continually shared, proposed, and interpreted anew. This is why we must strengthen our cooperation and our common witness before the world.

4. We have viewed positively the process that has led to the formation of the European Union. Those engaged in this great project should not fail to take into consideration all aspects affecting the inalienable rights of the human person, especially religious freedom, a witness and guarantor of respect for all other freedoms. In every step towards unification, minorities must be protected, with their cultural traditions and the distinguishing features of their religion. In Europe, while remaining open to other religions and to their cultural contributions, we must unite our efforts to preserve Christian roots, traditions and values, to ensure respect for history, and thus to contribute to the European culture of the future and to the quality of human relations at every level. In this context, how could we not evoke the very ancient witnesses and the illustrious Christian heritage of the land in which our meeting is taking place, beginning with what the Acts of the Apostles tells us concerning the figure of Saint Paul, Apostle of the Gentiles? In this land, the Gospel message and the ancient cultural tradition met. This link, which has contributed so much to the Christian heritage that we share, remains timely and will bear more fruit in the future for evangelization and for our unity.

5. Our concern extends to those parts of today’s world where Christians live and to the difficulties they have to face, particularly poverty, wars and terrorism, but equally to various forms of exploitation of the poor, of migrants, women and children. We are called to work together to promote respect for the rights of every human being, created in the image and likeness of God, and to foster economic, social and cultural development. Our theological and ethical traditions can offer a solid basis for a united approach in preaching and action. Above all, we wish to affirm that killing innocent people in God’s name is an offence against him and against human dignity. We must all commit ourselves to the renewed service of humanity and the defence of human life, every human life.

We take profoundly to heart the cause of peace in the Middle East, where our Lord lived, suffered, died and rose again, and where a great multitude of our Christian brethren have lived for centuries. We fervently hope that peace will be re-established in that region, that respectful coexistence will be strengthened between the different peoples that live there, between the Churches and between the different religions found there. To this end, we encourage the establishment of closer relationships between Christians, and of an authentic and honest interreligious dialogue, with a view to combating every form of violence and discrimination.

6. At present, in the face of the great threats to the natural environment, we want to express our concern at the negative consequences for humanity and for the whole of creation which can result from economic and technological progress that does not know its limits. As religious leaders, we consider it one of our duties to encourage and to support all efforts made to protect God’s creation, and to bequeath to future generations a world in which they will be able to live.

7. Finally, our thoughts turn towards all of you, the faithful of our two Churches throughout the world, Bishops, priests, deacons, men and women religious, lay men and women engaged in ecclesial service, and all the baptized. In Christ we greet other Christians, assuring them of our prayers and our openness to dialogue and cooperation. In the words of the Apostle of the Gentiles, we greet all of you: “Grace to you and peace from God our Father and the Lord Jesus Christ” (2 Cor 1:2).

At the Phanar, 30 November 2006

Benedict XVI Bartholomew I

[Texte original: Français]

Take note that this declaration is far more significant than that signed recently with the Archbishop of Canterbury.

ADDRESS OF POPE BENEDICT before the Ecumenical Patriarch (my emphasis and comments)

This Divine Liturgy celebrated on the Feast of Saint Andrew the Apostle, Patron Saint of the Church of Constantinople, brings us back to the early Church, to the age of the Apostles. The Gospels of Mark and Matthew relate how Jesus called the two brothers, Simon, whom Jesus calls Cephas or Peter, and Andrew: "Follow me, and I will make you fishers of men" (Mt 4:19, Mk 1:17). The Fourth Gospel also presents Andrew as the first to be called, "ho protoklitos", as he is known in the Byzantine tradition. It is Andrew who then brings his brother Simon to Jesus (cf. Jn 1:40f.).

Today, in this Patriarchal Church of Saint George, we are able to experience once again the communion and call of the two brothers, Simon Peter and Andrew, in the meeting of the Successor of Peter and his Brother in the episcopal ministry, the head of this Church traditionally founded by the Apostle Andrew. Our fraternal encounter highlights the special relationship uniting the Churches of Rome and Constantinople as Sister Churches.

With heartfelt joy we thank God for granting new vitality to the relationship that has developed since the memorable meeting in Jerusalem in December 1964 between our predecessors, Pope Paul VI and Patriarch Athenagoras. Their exchange of letters, published in the volume entitled Tomos Agapis, testifies to the depth of the bonds that grew between them, bonds mirrored in the relationship between the Sister Churches of Rome and Constantinople.

On 7 December 1965, the eve of the final session of the Second Vatican Council, our venerable predecessors took a unique and unforgettable step in the Patriarchal Church of Saint George and the Basilica of Saint Peter in the Vatican respectively: they removed from the memory of the Church the tragic excommunications of 1054. In this way they confirmed a decisive shift in our relationship. Since then, many other important steps have been taken along the path of mutual rapprochement. I recall in particular the visit of my predecessor, Pope John Paul II, to Constantinople in 1979, and the visits to Rome of the Ecumenical Patriarch Bartholomew I. [Okay… we don’t hate each other any more.]

In that same spirit, my presence here today is meant to renew our commitment to advancing along the road towards the re-establishment – by God’s grace – of full communion between the Church of Rome and the Church of Constantinople. I can assure you that the Catholic Church is willing to do everything possible to overcome obstacles and to seek, together with our Orthodox brothers and sisters, ever more effective means of pastoral cooperation to this end. [I am not sure what "pastoral cooperation" might be, but I call to mind that Christians are under fire everywhere.]

The two brothers, Simon, called Peter, and Andrew, were fishermen whom Jesus called to become fishers of men. The Risen Lord, before his Ascension, sent them out together with the other Apostles with the mission of making all nations his disciples, baptizing them and proclaiming his teachings (cf. Mt 28:19ff.; Lk 24:47; Acts 1:8).

[Look for echoes of Regensburg.] This charge left us by the holy brothers Peter and Andrew is far from finished. On the contrary, today it is even more urgent and necessary. For it looks not only to those cultures which have been touched only marginally by the Gospel message, but also to long-established European cultures deeply grounded in the Christian tradition. [A constant theme of Benedict.] The process of secularization has weakened the hold of that tradition; indeed, it is being called into question, and even rejected. In the face of this reality, we are called, together with all other Christian communities, to renew Europe’s awareness of its Christian roots, traditions and values, giving them new vitality. [So, for Benedict, closer ties with the Eastern Orthodox Christians helps in his larger project.]

Our efforts to build closer ties between the Catholic Church and the Orthodox Churches are a part of this missionary task. The divisions which exist among Christians are a scandal to the world and an obstacle to the proclamation of the Gospel. On the eve of his passion and death, the Lord, surrounded by his disciples, prayed fervently that all may be one, so that the world may believe (cf. Jn 17:21). It is only through brotherly communion between Christians and through their mutual love that the message of God’s love for each and every man and woman will become credible. Anyone who casts a realistic glance on the Christian world today will see the urgency of this witness. [No happy gas from Benedict on what we are facing form secularization and radical Islam.]

Simon Peter and Andrew were called together to become fishers of men. This same task, however, took on a different form for each of the brothers. Simon, notwithstanding his human weakness, was called "Peter", the "rock" on which the Church was to be built; to him in a particular way were entrusted the keys of the Kingdom of Heaven (cf. Mt 16:18). His journey would take him from Jerusalem to Antioch, and from Antioch to Rome, so that in that City he might exercise a universal responsibility. [There… he said it. Peter’s ministry is UNIVERSAL.] The issue of the universal service of Peter and his Successors has unfortunately given rise to our differences of opinion, which we hope to overcome, thanks also to the theological dialogue which has been recently resumed.

My venerable predecessor, the Servant of God Pope John Paul II, spoke of the mercy that characterizes Peter’s service of unity, a mercy which Peter himself was the first to experience (Encyclical Ut Unum Sint, 91). It is on this basis that Pope John Paul extended an invitation to enter into a fraternal dialogue aimed at identifying ways in which the Petrine ministry might be exercised today, while respecting its nature and essence, so as to "accomplish a service of love recognized by all concerned" (ibid., 95). It is my desire today to recall and renew this invitation. [So, something in the manner of the exercise of the Petrine Ministry is on the table.]

Andrew, the brother of Simon Peter, received another task from the Lord, one which his very name suggests. As one who spoke the Greek language, he became – together with Philip – the Apostle of the encounter with the Greeks who came to Jesus (cf. Jn 12:20ff.). Tradition tells us that he was a missionary not only in Asia Minor and the territories south of the Black Sea, that is, in this very region, but also in Greece, where he suffered martyrdom. [Get it? Peter=Universal. Andrew=Greek.]

The Apostle Andrew, therefore, represents the meeting between early Christianity and Greek culture. This encounter, particularly in Asia Minor, became possible thanks especially to the great Cappadocian Fathers, who enriched the liturgy, theology and spirituality of both the Eastern and the Western Churches. The Christian message, like the grain of wheat [Theme of dying, of losing something to gain more is here introduced.] (cf. Jn 12:24), fell on this land and bore much fruit. We must be profoundly grateful for the heritage that emerged from the fruitful encounter between the Christian message and Hellenic culture. It has had an enduring impact on the Churches of East and West. The Greek Fathers have left us a store of treasure from which the Church continues to draw riches old and new (cf. Mt 13:52).

The lesson of the grain of wheat that dies in order to bear fruit also has a parallel in the life of Saint Andrew. [So, the Orthodox must "die" in a sense, or some of their positions must "die" for us to gain more.] Tradition tells us that he followed the fate of his Lord and Master, ending his days in Patras, Greece. Like Peter, he endured martyrdom on a cross, the diagonal cross that we venerate today as the cross of Saint Andrew. From his example we learn that the path of each single Christian, like that of the Church as a whole, leads to new life, to eternal life, through the imitation of Christ and the experience of his cross. 

In the course of history, both the Church of Rome and the Church of Constantinople have often experienced the lesson of the grain of wheat. Together we venerate many of the same martyrs whose blood, in the celebrated words of Tertullian, became the seed of new Christians (Apologeticum, 50, 13). With them, we share the same hope that impels the Church to "press forward, like a stranger in a foreign land, amid the persecutions of the world and the consolations of God" (Lumen Gentium, 8, cf. Saint Augustine, De Civ. Dei, XVIII, 51, 2). For its part, the century that has just ended also saw courageous witnesses to the faith, in both East and West. Even now, there are many such witnesses in different parts of the world. We remember them in our prayer and, in whatever way we can, we offer them our support, as we urge all world leaders to respect religious freedom as a fundamental human right.

The Divine Liturgy in which we have participated was celebrated according to the rite of Saint John Chrysostom. The cross and resurrection of Jesus Christ have been made mystically present. For us Christians this is a source and sign of constantly renewed hope. We find that hope beautifully expressed in the ancient text known as the Passion of Saint Andrew: "I greet you, O Cross, consecrated by the Body of Christ and adorned by His limbs as by precious pearls …May the faithful know your joy, and the gifts you hold in store…".

This faith in the redeeming death of Jesus on the cross, and this hope which the Risen Christ [Dying in ways to our present differences and customs perhaps can lead to a resurrection of unity?.]  offers to the whole human family, are shared by all of us, Orthodox and Catholics alike. May our daily prayer and activity be inspired by a fervent desire not only to be present at the Divine Liturgy, but to be able to celebrate it together, to take part in the one table of the Lord, sharing the same bread and the same chalice. May our encounter today serve as an impetus and joyful anticipation of the gift of full communion. And may the Spirit of God accompany us on our journey!

[01717-02.02] [Original text: English]

Afterward, they exchanged gifts and left the church and went to a loggia where they imparted Benedictions.  You could hear some in the crowd shouting "Benedetto!" and "Viva il Papa!"  When they raised their clasped hands together there was great applause.  They then went to sign the common declaration.

Remember that Benedict has big projects going.   Bartholomew benefits on the world stage, if not at home, from visibility with the Pope, who is the only man in the world in a position to tackle certain important issues.  Benedict has a schism in the LATIN Church to resolve to.  I suspect his efforts with the Lefevbrites, for example, can send some subtle messages to the East.  Benedict knows also that closer ties with the East can help in his efforts to reinject reason into the mix with Islam.

I am right now watching the end of the Divine Liturgy of the Ecumenical Patriarch as Pope Benedict attends. The liturgy has ended and the Patriach is giving an address. My (spoken) Greek is a little rusty. But so far the Patriarch has spoken about the Divine Liturgy and made reference to the Latin adage Lex orandi lex credendi. He is also talking about the relics of St. John Chysostom and St. Gregory Nazianzen which Pope John Paul II gave back to the Patriarch (in part). Benedict is sure to speak about these relics.

I have a couple impressions.

First, looking at the way they celebrate their liturgy, and the way this fellow Bartholomew is tricked out, I suspect that he is not going to rush to say that Benedict is his boss.

Second, I will repeat what I have said for a long time now. If the Latin Church doesn’t fix its liturgy and reclaim the solemnity we onc e had, I have a hard time imagining how much farther we can go in real ecumenical dialogue. The Solemn High Mass of the so-called "Tridentine" use is certainly at the same level of grandeur as the Divine Liturgy, but with the cleaner and more concise style of the Latin use.

"The Divine Liturgy is going to last how long!?"

I occasionally read books about the so-called "Third Secret" uttered by Our Lady of Fatima.

Lot’s of people believe that the real text of the "Third Secret" has still not been made public despite the hoopla a few years ago in Fatima when the late Pope had then SecState Card. Sodano reveal the text and then PrefCDF Card. Ratzinger published a commentary on it.  Books such as that of Fr. Paul Kramer, The Devil’s Final Battle, claim that massive conspiracy has taken place to suppress the BVM’s message which concerns nothing less than the future of the human race.

I just got hold of a new book, in Italian, by Antonio Socci entitled Il Quarto Secreto di Fatima (Rizzoli 2006), or "The Fourth Secret of Fatima.  Socci, a journalist, says in his preface (signed 6 October 2006) that as he was digging into the question, his opinion slowly shifted. He thinks there is more to the story.  There may be, he opines, more text than what was revealed.  This I have heard before, but it will be interesting to find out what he thinks happened.

I will give you some updates as I work through the book (in my copious free time).

More here by Vittorio Messori about the book and the concept of the book.

 

Bp. Carlson underwent preventative surgery today, asks for prayers

From the Saginaw Catholic Times:
Saginaw Bishop Robert J. Carlson will undergo surgery on Tuesday, Nov. 28, to remove a section of his colon. There is no cancer in the area at the present time but there is some unusual cellular activity that could develop in the future. The bishop has chosen to have this preventative surgery done now and hopes to resume a normal schedule sometime in January.

 

Bishop Carlson was auxilliary in St. Paul and Minneapolis and I got to know him a little.  I owe him a debt of gratitude for a great kindness and will ask you to join me in prayer for him.  This is one of the really good ones, folks.

 

 

I already wrote about this little piece on the Vatican website before, but in light of the departure of His Holiness for Turkey I reviewed it and am driven to ask you a question. Here is the first line of the piece on the website "presenting" the papal trip:

1. The Significance of the Apostolic Journey

In the footsteps of his predecessors Paul VI and John Paul II, His Holiness Pope Benedict XVI has chosen to honour the land of Turkey with one of the first Apostolic Journeys of his Pontificate.

This was written by the Papal M.C., His Excellency Piero Marini. It was widely thought (and not without substance) that His Excellency was going to be removed by Benedict from his present role and either give him a diocese to shepherd (some say he declined more than once) or a curial desk to shepherd (rumors had him going to … well… enough of that). However, after all this time, His Excellency is still running the liturgical show.

It is my dream to see His Excellency M.C. a pontifical Mass with the "Tridentine" Rite at the main altar of St. Peter or in the Lateran… heck… in Hoboken, New Jersey for all I care, just as long as he does it. Marini would do the thing perfectly despite his antipathy for the older rite. After all, he likes his job, right?

Does the text above strike you as having been written by someone who really wants to keep his job? I would say so.

Just to remind you, this also appears in that same piece on the Vatican website.

The Byzantine Divine Liturgy, like that of all the Eastern Churches, is celebrated facing East. The priest and all the faithful look to the East, whence Christ will come again in glory. The priest intercedes before the Lord for his people; he walks at the head of the people towards the encounter with the Lord. At different moments the priest turns to the people: for the proclamation of the Gospel, for the dialogue preceding the anaphora, for the communion with the holy gifts, and for all the blessings. These symbolize moments in which the Lord himself comes forth to meet his people.

This, too, was authored by His Excellency.

It is amazing how a little anxiety can produce greater clarity of thought, no?

I had lunch today with a great Marian expert from Syria, a Greek Melkite Antiochian Catholic who is a professor at the Oriental Institute here in Rome.   I asked him about the Eastern teachings and traditions about Mary’s giving birth to Jesus. 

He responded that the tradition of a painful birth of the Lord by Mary comes from the Koran, not from the Eastern Christian tradition.

He said (in Italian) that the Koran speaks of "dolore del parto… the pain of childbirth".  Also, the Koran leaves the issue of Mary’s viriginity in partu very vague.  Clearly the issue of "pain" and "virginity" are conceptually connected in regard to the miraculous birth of the Lord.  It is miraculous not merely by virtue of Mary’s virginal conception, but also miraculous by virtue of something very unusual in the moment of birth itself: painlessness.

In any event, since our faith seeks understanding and since we want to know what the Church really believes, we shall continue to dig away at this.

The Holy Father is on his way to Turkey.  Have a caption?

"Don’t worry. See you next Friday … my place!"

In October 2006 I decided to look at the Most Holy Rosary of the Blessed Virgin Mary in a slightly different way. I searched out some passages from the Fathers of the Church which had something to do with the different mysteries of the Rosary. Here are some links to the 20 different entries I came up with.

Joyful Mysteries

The Annunciation

The Visitation

The Nativity

The Presentation

The Finding in the Temple

Luminous Mysteries

The Baptism of Jesus by John

The Wedding at Cana

Proclamation of the Kingdom

The Transfiguration

Institution of the Eucharist

Sorrowful Mysteries

The Agony in the Garden

The Scourging

The Crowning With Thorns

The Carrying of the Cross

The Crucifixion

Glorious Mysteries

The Resurrection

The Ascension

Descent of the Holy Spirit

The Assumption

The Coronation of Our Lady

 

As I have told you, Rome has been foggy… and YES, I am aware of the irony of that statement.

As I was writing another entry, I saw that the basilica dome was slowly becoming visible as the morning mists burned off.  Here is a little sequence, just a few seconds apart.  Note how the light plays on parts of the basilica, but not all…

 

 

 

From the the Enchiridion of Indulgences, #25:

A partial indulgence is granted to the Christian faithful who, in a spirit of filial devotion, devoutly recite any duly approved prayer for the Supreme Pontiff (e.g., the Oremus pro Pontifice):

V. Let us pray for our Pontiff, Pope Benedict XVI.

R. May the Lord preserve him, and give him life, and bless him upon earth, and deliver him not to the will of his enemies.

Amen.

I stumbled on an interesting blog called The Lair of the Catholic Cavemen where some tough talk is going on. It’s refreshing. The entry that caught my eye concerned parish "mission statements" which I have always found pretentious and silly, for a parish at least. I am ready to be convinced otherwise. Good luck with that.

In any event, here some excerpts from that blog … then I have a mission for you (below).

What general feeling/impression did you get as you read some of their well thought through comments?

 

Immaculate Conception, Wilmington, NC We live Jesus Christ by proclaiming the Gospel, by celebrating the Eucharist, by nourishing our faith and by loving and serving all God’s people.

St. Mary’s, East Islip, LINY Centered in the Word of God and the gift of Jesus in our midst… a welcoming community which proclaims through word and action the dignity of every person.

St. Charles Borromeo, San Diego, CA Our mission is to provide a place of welcome and refreshment to all who cross our threshold, a sense of family belonging for those who remain, and the challenge of discipleship to all who believe in the saving power of Christ.

OK, you’ve all had a chance to read an example of their pearls of wisdom. Here’s the impression I got.
1. I’m not sure who gets top billing…. God, or the "community’.
2. They’re big on "luv". Hmmm… interesting title for an encyclical ~ Deus Luv Est.
3. I’m confused. When God is mentioned, is He God our Lord and Master, or God My Big Buddy in the Sky?
4. Shouldn’t the Salvation of Souls be mentioned someplace?

I equate this "mission statement" drivel to the outlandish homosexual drag queens that come out of the woodwork every so often. They’re so over the top in their garishness, no thinking individual could ever confuse their antics with anything even remotely resembling real femininity.

And "faith communities" like the above mentioned are so over the top in their being neck-deep in sickening sweet sentimentality, no thinking Catholic could ever take their saccharine-laced faux-theology serious. If anyone ever went to Mass there, they’d be diabetic before you could say "culturally aware".

Okay, folks. I would say this was a "No" vote from this guy on mission statements. At least that sort of mission statement.

With all this in mind, can you find some interesting mission statements out there and then come up with a good and super brief parish mission statement of your own?

How about this:

This parish exists…

 

... to provide the sacraments when called upon through dignified observance of the law while preaching the full doctrine of the Catholic Church expressed with common sense and concrete action in such as way as to help you and your neighbor live your vocation and then enjoy the glorious reward of the Beatific Vision and avoid the anguished torments of everlasting hell.

Pray for the Pope and that the trip will have a good outcome.

The Pope is heading to the cusp of Asia and Europe.  There are delicate political and religious issues at stake.  Meanwhile, at the other end of Asia…. there are delicate political and religious issues at stake.  The Chinese are at it again and hopes of better relations with the PRC are shakier.  Here excerpts from an AsiaNews story (emphasis mine).

27 November, 2006    

Rome (AsiaNews) – An illicit episcopal ordination, i.e. without the Holy See’s approval, will take place in the city of Xuzhou (in the Jiangsu region of eastern-central China) next November 30.  It would seem that this new ordination puts an end to the “truce” established a few months ago between China and the Vatican.

Local sources of Xuzhou have confirmed to AsiaNews that on November 30 at 8 a.m., Fr Wang Renlei, Vicar General of the diocese, will be ordained bishop in a ceremony led by the diocese’s current bishop, Monsignor Qian Yurong.  This is one of the few bishops of the official Church who has not sought reconciliation with the Pope and is thus not in communion with the Holy See; he is well known for his pro-government positions.  The episcopal candidate, Fr Wang, was ordained to the priesthood in 1996 and is known as an easy-going person who is very timid toward the government.

AsiaNews sources say that Wang was elected more than a week ago according to the “democratic method”, in a meeting which took place in one of the city’s hotels.  The 8 priests of the diocese would have opted for a priest who is more determined and courageous in defending Church freedom, but “everything had already be decided beforehand by the officials of the Religious Affairs Bureau.”

Yesterday, Sunday, during mass at the Cathedral, Catholics of Xuzhou were invited to the illicit ordination.  All those who want to take part in the rite must register as room is limited to about 500 people.

Unverified rumours say that two other bishops will arrive “from Beijing” to take part in the ceremony.  Also according to rumours, government authorities have promised to give the diocese 6 million yuan (about 600,000 euros) to cover costs for the ordination.  This considerable sum – enormous for a diocese of 20,000 members – will perhaps be used for other expenses in the diocese.

Vatican figures are “dismayed” by the news, which risks becoming a fatal blow to dialogue between the Holy See and China.

....

 

You should be checking out AsiaNews regularly. 

Somebody PLEASE wake me up!

Biretta tip to Mark Shea

o{]:¬)

I walk everywhere in Rome.  I get on a bus about three times a year,.. if I must. 

I walk to work.  That includes the Press Office of the Holy See.  No, I don’t work for the Press Office, so don’t blame me, I just work at the Office sometimes, depending on what’s up.. which is usually not very much.  More often I am around the library of the Augustinianum, which is right next to the colonnade of St. Peter’s Square.  So, if you looking for me….

Here are a few shots from the walk today.  Just another autumn day on my usual trudge, mp3 plugged in and dodging the tourists and junk peddlers.

I really like autumn and I am getting it twice this year.  Alas, Rome doesn’t have the colors you see at the Sabine Farm.

Moving off the bridge over the Tiber and along the embankment the plane trees form arches over the walkway.

You can almost smell the roasted chestnuts from the vendor.  Alas most of the venders are from who knows what country of Asia, but this fellow is a home boy.   The old Roman call of "caldarosti!" is now almost gone, at least with the Roman accent.  But you can still hear it from this guy.

 

More photos of Fr. Z’s routine another time.