Ordinariates

Great news yesterday from Anna Arco in the Catholic Herald.  The leader of the Forward in Faith movement, a group of orthodox Anglicans, Bishop John Broadhurst, Bishop of Fulham, has announced that he is entering the Catholic Church; he hopes to be a member of the Ordinariate established by Pope Benedict XVI before the end of the year (his keynote address can be downloaded here).  According to Damien Thompson, this makes four Anglican bishops who are preparing to enter the Church.  This is wonderful news.  Bishop Broadhurst has been working for many years trying to find a solution to the problems posed within Anglicanism by recent innovations.  He will be an asset to the Church and will help many others who are discerning entering with his wisdom and example.  We must accompany him with our prayers. 

One question I am asking myself is: are these Anglicans converting?   Can we use that word, since many of them already accept most of the teachings of the Catholic faith (the primacy of the Pope may be a difficulty for some)? For many years they have believed in the Real Presence as the Catholic Church teaches, they love Our Lady with that gentle passion which is traditionally English and beautiful; they embrace the saints and venerate them as we do.  They love the liturgy and have been celebrating it in a "Roman manner" (if I can say that), and they have been deferential towards the Holy See, desiring union in their hearts for many years.  Ironically their faith has been more Catholic than some within the Church as it is.  But is this conversion?  I don't think so.  In official terms they are entering full communion with the Catholic Church and the successor of St Peter.  We could say they are coming home, or taking their rightful places in the family of the faith. 

I think Pope Benedict's visit to the UK has helped these Anglicans and convinced them of his sincerity and the warmth of the welcome he will give them.  Contrary to what the press maintains, Benedict is not poaching, but as a loving father opening the door even wider to help restore unity among Christians.  I also think Blessed John Henry is working in heaven and obtaining myriad graces for all concerned.

Whole Anglican parish in Kent also coming into the Church: see here.

Profession Day

I'm off to Stamullen, Co. Meath this morning for the Solemn Profession of my friend, Sr Cora Marie as a sister of the Visitation Order.   It promises to be a great day.  Our bishop will preside over the ceremony - he's flying back from the US where he was on a mission for the national seminary to be present.  Can I please ask you to remember her in your prayers?  Today was specially chosen because it is the feast of St Margaret Mary Alocoque, the most famous member of the order.   St Margaret Mary is, as you know, the visionary of the Sacred Heart of Jesus, the one chosen by the Lord to promote devotion to the symbol of his love and mercy in a time afflicted with Jansenism.  Providence decreed that this apostle should be a member of an order renowned for its gentleness and devotion to the love of God, as exemplified most profoundly in its founder, St Francis de Sales.  

Today is most appropriate for Sr Cora's profession because she is named after the Sacred Heart of Jesus himself: Cora means heart.  She did not choose this name when she entered, she was baptised Cora, Marie was added when she was received into the order.  God has great panache!   The one he would call to the order of the Sacred Heart was prepared when she was named.  Every Visitation sister is called to reveal through her life the virtues of that Heart which has consumed Itself with love for mankind.  This is an apostolate which is badly needed in these times when so many people are looking for God.  That will be Sr Cora Marie's task, and I hope other women will join her.  If you are interested in the Visitation Order, see their website: http://www.visitation.ie/

La Madre

First of all, thank you for your prayers.  The Mass went very well last night. There was a good crowd, all gathered to honour St Therese.  The ceremonies began with the Rosary, followed by Mass, then Adoration and then blessing with the relics of St Therese and her parents, Blesseds Louis and Zelie.  As I have said before, these devotions do so much for the faith - not only of the people, but of us priests too.

The Mass celebrated was that of the great St Teresa, whose feast it is today.  For us Carmelites, today is a Solemnity, having begun at dusk yesterday evening.  I say us Carmelites because, while I am a diocesan priest, I am also a Secular Discalced Carmelite (or Third Order as it used to be known).  This means that, in reality, I am a member of the Discalced Carmelite Order by my profession, but also a priest of the diocese of Meath.  Sounds confusing - not really: diocesan priests are permitted in canon law to join Third Orders.  One of the ways I like to clarify it is by thinking: in life I am priest in Meath; when I get to heaven (that should  be an "if", a big IF), I'll be in the Carmelite crowd, all going well.  I'm hoping to elbow my way in between St Therese and Blessed Hermilo of St Eliseus (Spanish Civil War martyr) - I'm trying to bribe them to get me into heaven somehow, but their price is very high - love.  I do my best, but most of time I know I don't meet the rent!  But I'm trying.  This year is important for me because I am preparing for my final profession on the 18th December, or Definitive Profession as it is called. 

So today is a big feast.  St Teresa is one of those saints you fall in love with immediately.  Her personality shines through her work as does her holiness and love of God.  If you have never read her, make a resolution to do so.  The best book to begin with is her autobiography.  If you find it difficult, keep going, it's worth it: she'll just jump out at you. 

Teresa was not always a saint. In her childhood she showed great signs of it, but then she blew it.  She entered the convent out of fear for her soul, but then proceeded to waste twenty years, dodging prayer, for the best of intentions, or so she thought.  It took two conversions and a serious illness to call her to her senses and bring her back on track.  So Teresa can identify with all the problems we face in the spiritual life, and can guide us along the path to union with God.   Her works detail this path, but with great simplicity and lots of digressions which actually reveal her personality and help endear her to you.  She writes very differently from St John of the Cross with whom she is most often compared: same theology, same spirituality, but different way of exploring and expressing it. 

One thing I love about her is her ingenious way of getting around people - a God-given gift which, it seems, most of the founders in the Church had: Blessed Teresa of Calcutta had it.  When she was setting up the first house of the reform of Carmel, San Jose in Avila, Teresa faced many difficulties, including a superior who was caught between her and those objecting to the reform.  Teresa was obedient in all she did, but recruited others to do the work for her, so when permission was given, she was ready to fly like a dove into the new house.  Later in life she was brought back to her original convent to reform that.  The nuns in the convent rebelled, and there was ructions in the house.  Teresa arrived at the door to find it locked and the nuns barricading themselves in.  Teresa just sat quietly outside until negotiations were over and the door, reluctantly opened.  With her charm and charity, Teresa proposed a solution: sitting on a stool, she had a statue of Our Lady placed in the Prioress' chair: until peace was restored and hearts won over, Our Lady would be prioress.  Teresa won hearts, she brought St John of the Cross as confessor, and that convent became one of her great supporters and one of the flagships of the reform.

Prayer: O Holy Mother St Teresa, in these difficult times in the Church, obtain from the Lord for us those graces he granted you: love, patience, charity, tact and a thick skin.  Like you, may we sing of his mercies for all generations to hear.

St Teresa, patroness of reform and spiritual renewal, pray for us.

Happy feast day!  We're having partridge tonight!

From Slave To Pope

How often do we hear the media raking up Pope Benedict's past in order to score points against him?  Too often.  When he was elected the usual suspects and the media homed in on his membership of the Hitler Youth when he was young.  The fact that he was enrolled without his or his parents' consent, and that every other boy in Germany was also enrolled seemed to escape their attention.  I notice when it was revealed that the revered Gunter Grasse joined the Waffen-SS in Germany during the war, the media dropped the discussion about Benedict, no doubt afraid that it would draw attention to Grasse.  The Irish media, however, keep strumming the same harp.

Well today we have the feast of another Pope with a past.  St Callistus started off as a slave, but then, according to traditions, he was supposed to have been a bit of thief, ending up in the clink for his misdemeanors.  Now we have to read his biography with caution because the only contemporary accounts of his life were written by two of his enemies - the anti-pope, Hippolytus of Rome (later reconciled, martyred, and canonised) and the theologian Tertuallian, who strayed after producing some marvellous works (never reconciled). 

In Hippolytus' work we are told that as a slave Callistus was put in charge, by his master, of funds collected for the care of widows and orphans.  It seems Callistus lost the money and fled.  He was caught, but then released on the condition he find the money.  Then then turned to do bit of extortion, and came the heavy on some Jews, either trying to borrow money or collect debts, but ended up in brawl in a synagogue, for which was arrested. When discovered he was Christian, he was sent to the mines in Sardinia.  There, it seems, the experience had a corrective affect on him, and indeed led to a deepening of his faith.  (That is interesting given recent events in Chile - something about the mines!) 

The rest is history.  On his release he is noticed by Pope St Zephyrinus, ordained a deacon, given charge of the catacombs now named after him, and on the martyrdom of St Zephyrinus, elected pope.  As pope he found himself between a rock and a hard place: on one side battling the heretics, and on the other those who did not want to pardon heretics who sought to be reconciled.  He was martyred in 222, supposedly by being thrown down a well.  No easy life.  But we can see the benefit of Callistus' need for mercy and his understanding of those who seek it themselves.  That is a mercy we all need, and it needs to be broadcast too.  One of the problems with the media today is that they rarely show mercy, oftentimes they like to whip up a fury in order to sell newspapers or increase ratings.  This is most problematic when the supposed facts are not facts at all, if they are, they have been taken out of context.  Lessons here for all of us, thanks to Pope St Callistus.

So today, all balanced on the media - one post encouraging, another with suggestions for improvement.  Now, back to that homily on St Therese for tonight.  Say a prayer that all will go well.

In Thanksgiving

Apparently over a billion people around the world tuned in to watch the rescue of the Chilean miners in San Jose.  Thank God all went well and that all are now safe and sound.  It is surely a miracle that they survived not only the original accident, but those long days underground.  The Chilean bishops in a statement compared the event to Easter Sunday, and indeed I would imagine it is like a rebirth for those men. 

I am most impressed with the oldest, Mario Gomez, who fell to his knees in thanksgiving to God as soon as he was brought up.  Living in the age of the image, that image of the man in prayer may become iconic, and what a positive image it is for faith.  In an interview afterwards he revealed that his time trapped in the mine led him to reflect on many things, including life itself.  "I am changed", he said, "I am a different man".  Another of the miners was more explicit in his reflections.  Mario Sepulvedra, the second to be rescued, said, "I have been with God and the devil.  I siezed the hand of God, it was the best hand.   I always knew God would get us out of here."   He was the miner who went around hugging everyone, dancing in the crowd with joy.  One of the younger men is reported to have said while still in the mine, waiting his turn: "There are 34 of us down here: God is with us."

These expressions of faith can only be positive for the faith.  The fact that all the major news associations and media are reporting these words verbatim can only be good, and may help present faith in a positive light, which is badly needed in these times.    One of the great things about this story, apart from the fact that the men were rescued safe and sound, is that it is a good news story - a happy ending.  We hear so few of them in the media in these times, so it is refreshing. 

Difficult situtations make people reflect on their lives, and that too is good.  I hope many of the billion who were watching may see these events as an opportunity to reflect on their own lives and their relationship with God.  We might ask what we might do ourselves if we found ourselves in a similiar situation.  Would we find God as these men did?  One saying goes, "There are no atheists in a fox hole" - in times of danger it is said that the most radical atheist will turn to some form of prayer. Perhaps.  Knowing some of our modern atheists I'm not sure if that saying would prove universal.  But I hope the images of these men who put their hope and God and were vindicated might touch hearts.  So thumbs up to the media on this one!

I notice from an article on the BBC website, that the men lived according to a timetable, part of which was prayer.  It looks like a monastic horarium.  I'm sure St Benedict would have been impressed. I also learned that St Laurence, after whom the rescue mission was named, is the patron saint of miners: that might come in handy.

Servant of the Eucharist

The idea of a victim soul may sound strange to modern ears, even within the Church, but, as today's feast reminds us, he or she has a unique vocation in the Church, living in a radical way the Lord's call to his disciples to take up their cross and follow him.  Today is the feast of Blessed Alexandrina da Costa, a Portuguese lay woman who spent most of her life bedridden, but found there the means of interceding for the world.  Alexandrina's story is fascinating and bound up with the apparitions of Fatima - she would have been contemporary with the visionaries.  She is often called the "Fourth Visionary" since her life of suffering and reparation fulfils in a mystical way, the calls of Our Lady.  Interestingly, Alexandrina died on the anniversary of the Miracle of the Sun, 13th October. 

Alexandrina is also famous for two extraordinary occurrences.  She had many visions which sustained her in her suffering, but it was her passion ecstasies which brought her to the attention of many.  Every Friday she entered into a mystical state and went through the passion of the Lord.  During those ecstasies her paralysed limbs regained their power.   These ecstasies were filmed and these films were examined as part of her Cause. The other was her eleven year fast, as she lived only on the Eucharist.  This is a medical fact - she underwent extensive tests and was observed by doctors who found that she ate or drank nothing except the Eucharist, with no ill effects.

Since I was ordained, most Monday evenings, I attend a small Eucharistic prayer group under Blessed Alexandrina's patronage - it has been a great source of blessings and graces for all involved, most particularly for my priesthood.  Members of the group have travelled to Fatima and to Balasar in the north of Portugal where Alexandrina lived and is buried.  So today is a special day for them.  I wish them a happy feast day. 

My colleague, Caroline, over at the St Genesius blog notes that the Archbishop of Braga has suggested to Archbishop Dermot Martin of Dublin, that Blessed Alexandrina be declared one of the patrons of the 2012 Eucharistic Congress. An excellent idea! 

There is an online video which includes some of the footage from one of passion ecstasies here.

On The Brink Of Catastrophe

Anna Arco of the Catholic Herald has an interesting article on Vaclav Havel's speech at a conference in Prague.  The playwright and former president has some harsh things to say about the way economics have been conducted in recent years, and how society is developing.  He describes our western society as the "first atheistic civilization" and he is convinced that it is on the brink of a catastrophe, perhaps, methinks, even collapse.

Havel is one of those great European figures immersed in the culture and values of Christianity, though he is an agnostic, and yet he remains a venerable and respected statesman, whom few refuse to listen to.  His credibility, of course, is partly due to his suffering under Communism and his role in the Velvet Revolution which liberated the Czechoslovakia from socialism and led to the foundation of the Czech republic.  He is right in what he has to say, and his analysis of the current state of European civilization is very close to Pope Benedict's.  In his speech he blames the arrogance of individuals for the present malaise, and recommends a good dose of humility to get us back on track.

This is interesting in the light of the Holy Father's new Motu Proprio.  As followers of the humble Christ we believe it is when we imitate his virtues that we become truly human and are placed to build a just civilization.  As Europe attempts to throw off its Christian roots, she immerses herself more and more in that arrogance which has led to bloodshed down the centuries.  Havel's words should give us food for thought, and in him we have an ally as we attempt to bring Europe back from the edge.  He is one of those great thinkers who can help us as we discern how to proceed in the New Evangelisation.

A Couple of Reflections

I did not get back to blogging yesterday as duties and work around the house claimed my attention.  I am still moving in and yesterday I began to tackle my books which are still in boxes.  I think I broke the back on them, and the new shelves I had made are filling up quickly - thank God.  The song says "Wherever I lay my hat, that's my home", with me it's my books!   I am also trying to write a homily for a Mass in Clones on Thursday evening.  I have been asked to deal with St Therese, her parents and the place of suffering in the Martin family.  So I could not get back to reflecting the pope's new Motu Proprio, but considering the life and mission of St Therese, there are a number of interesting insights to be gained.

The Holy Father points out that the new Pontifical Council will stimulate reflection on the new evangelisation, identify the themes and then promote ways in which they can be achieved.  We might ask, how is that to be done?  Is the new dicastry just a think-tank?  Well, no harm in that, but there also needs to be action.  Learning from St Therese, I think the first thing the dicastry must encourage is prayer.  Therese is one of the Church's great missionary figures - co-patron with St Francis Xavier of the missions, yet she never stirred outside her monastery once she entered it.  She teaches us about the power of prayer and sacrifice. In the Fraternity we are convinced of that, and so our members devote themselves to prayer and sacrifice, not only for those in the arts, but also as a means of assisting the Church in her mission of renewing culture - so we are in there already.  Part of prayer is discernment and openness to God's will: if the mission is to be successful, we must follow the plan God has laid out - that is discovered through prayer.  Of course, it does not end with the prayer - it only begins.

On Monday morning I was meeting with some members of the local Legion of Mary Curia (regional council) - they hope to encourage the foundation of new praesidia in the area.  In our discussion we lamented about how few lay people are taking up their part in the Church's missionary endeavours.  I remembered a talk by Cardinal Arinze in which he pointed out that many laity think they are playing a active role in the Church if they are in the sanctuary during Mass doing priestly things, yet do not go out into the world evangelising their peers. How true!  How many arguments have we had with laity who want to play their part but think it is being Ministers of this or that during Mass, and then they retire to private life for the rest of the week.  This is not what Vatican II was talking about when it spoke about the vocation of the laity.  The documents speak about the particular mission the laity have and it is not taking up the role of the priest - it is preaching the Gospel in the world - bringing it to people and places the priests cannot reach.  

How many committed Catholic lay people in those parts of the world which are quickly being de-Christianized and comprise the mission territory with which the new Council will concern itself, will know about this new Motu Proprio, will read it, take it to heart and realise that they have a part to play in the new mission?   I hope many will because if the new Council is to strive to reach it goal, it needs the ordinary laity working with it.

Time to get Therese on to it, I think.

Ubicumque et Semper: Full Text

Apostolic letter in the form of motu proprio

Ubicumque et Semper

of the Supreme Pontiff Benedict XVI

With which is instituted the Pontifical Council for Promoting the New Evangelization

The Church has the duty to proclaim always and everywhere the Gospel of Jesus Christ. He, the first and supreme evangelizer, on the day of his Ascension to the Father sent the Apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Matthew 28:19-20). Faithful to this mandate the Church, people that God acquired to proclaim his wonderful deeds (cf. 1 Peter 2:9), since the day of Pentecost, in which it received as gift the Holy Spirit (cf. Acts 2:14), has never tired of making known to the whole world the beauty of the Gospel, proclaiming Jesus Christ, true God and true man, the same "yesterday, today and for ever" (Acts 13:8), who with his Death and Resurrection brought about salvation, bringing to fulfillment the ancient promise. Hence, the evangelizing mission, continuation of the work desired by the Lord Jesus, is for the Church necessary and irreplaceable, expression of her very nature.

This mission has taken on in history ever new forms and modalities according to the times, the situations and the historical moments. In our time, one of its singular features has been to be confronted with the phenomenon of estrangement from the faith, which has manifested itself progressively in societies and cultures that for centuries seemed permeated by the Gospel. The social transformations we have witnessed in the last decades have complex causes, which sink their roots far in time and that have modified profoundly the perception of our world. Think of the gigantic progress of science and technology, of the expansion of the possibilities of life and the areas of individual liberty, of the profound changes in the economic field, of the process of ethnic and cultural mixes caused by massive migratory phenomena, of the growing interdependence among peoples. All this has not happened without consequences also for the religious dimension of man's life. And if on one hand humanity has known the undeniable benefits of these transformations and the Church has received further stimulation to give reason for the hope that is in her (cf. 1 Peter 3:15), verified on the other hand is a worrying loss of the sense of the sacred, even calling into question those foundations that seem indisputable, such as faith in a creator and provident God, the revelation of Jesus Christ only Savior, and the common understanding of the fundamental experiences of man, such as birth, death, living in a family, and reference to a natural moral law.

Although all this has been greeted by some as a liberation, perceived very quickly is the interior desert that is born where man, wishing to be the only architect of his nature and of his destiny, finds himself deprived of what constitutes the foundation of all things.

Already the Second Vatican Ecumenical Council assumed among its central topics the question of the relationship between the Church and this contemporary world. Following the trail of conciliar teaching, my Predecessors reflected further on the need to find adequate ways to enable our contemporaries to continue to hear the living and eternal Word of the Lord.

With a vision of the future, the Servant of God Paul VI observed that the commitment of evangelization, "as a result of the frequent situations of dechristianization in our day, [...] also proves equally necessary for innumerable people who have been baptized but who live quite outside Christian life, for simple people who have a certain faith but an imperfect knowledge of the foundations of that faith, for intellectuals who feel the need to know Jesus Christ in a light different from the instruction they received as children, and for many others" (apostolic exhortation "Evangelii Nuntiandi," No. 52). And with his thought directed to those estranged from the faith, he added that the evangelizing action of the Church "must constantly seek the proper means and language for presenting, or representing, to them God's revelation and faith in Jesus Christ" (ibid., No. 56). 

The Venerable Servant of God John Paul II made this difficult task one of the cardinal points of his vast magisterium, synthesizing in the concept "new evangelization" -- which he systematically analyzed in numerous interventions -- the task that awaits the Church today, in particular in the areas of ancient Christianization. A task that, although it refers directly to its way of relating to the exterior, presupposes, however first of all a constant interior renewal, a continuous passing, so to speak, from evangelized to evangelizing. Suffice it to recall what was affirmed in the postsynodal exhortation "Christifideles Laici": "Whole countries and nations where religion and the Christian life were formerly flourishing and capable of fostering a viable and working community of faith, are now put to a hard test, and in some cases, are even undergoing a radical transformation, as a result of a constant spreading of an indifference to religion, of secularism and atheism. This particularly concerns countries and nations of the so-called First World, in which economic well-being and consumerism, even if coexistent with a tragic situation of poverty and misery, inspires and sustains a life lived 'as if God did not exist'. This indifference to religion and the practice of religion devoid of true meaning in the face of life's very serious problems, are not less worrying and upsetting when compared with declared atheism. Sometimes the Christian faith as well, while maintaining some of the externals of its tradition and rituals, tends to be separated from those moments of human existence which have the most significance, such as, birth, suffering and death. [...] 

"On the other hand, in other regions or nations many vital traditions of piety and popular forms of Christian religion are still conserved; but today this moral and spiritual patrimony runs the risk of being dispersed under the impact of a multiplicity of processes, including secularization and the spread of sects. Only a re-evangelization can assure the growth of a clear and deep faith, and serve to make these traditions a force for authentic freedom.

"Without doubt a mending of the Christian fabric of society is urgently needed in all parts of the world. But for this to come about what is needed is to first remake the Christian fabric of the ecclesial community itself present in these countries and nations" (No. 34).

Assuming, therefore, the concern of my venerable Predecessors, I consider it opportune to offer adequate answers so that the whole Church, allowing herself to be regenerated by the power of the Holy Spirit, present herself to the contemporary world with a missionary thrust capable of promoting a new evangelization. The latter makes reference above all to the Churches of ancient foundation, which  however, live very different realities, to which different needs correspond, which await different impulses of evangelization: in some territories, in fact, despite the advance of the phenomenon of secularization, Christian practice still manifests a healthy vitality and a profound rooting in the soul of entire populations; noted in other regions, instead, is a distancing of the whole society from the faith, with a weaker ecclesial fabric, though not deprived of elements of liveliness that the Spirit does not fail to arouse; we also know, unfortunately, of areas that seem completely de-Christianized, in which the light of the faith is entrusted to the witness of small communities: these lands, which need a renewed first proclamation of the Gospel, seem to be particularly resistant to many aspects of the Christian message.

The diversity of situations calls for careful discernment: to speak of "new evangelization" does not mean, in fact, to have to elaborate a single equal formula for all the circumstances. And yet, it is not difficult to realize what all the Churches need that live in traditionally Christian territories, which is a renewed missionary drive, expression of a new generous openness to the gift of grace. In fact, we cannot forget that the first task is to be docile to the gratuitous work of the Spirit of the Risen One, which supports all those who are bearers of the Gospel, and which opens the hearts of those who listen. Necessary above all to proclaim profoundly the Word of the Gospel is a profound experience of God.

As I stated in my first encyclical "Deus Caritas Est": "Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction" (No. 1). In a similar way, at the root of all evangelization there is not a human plan of expansion, but the desire to share the inestimable gift that God has willed to give us, making us sharers in his own life.

Therefore, in the light of these reflections, after having examined everything carefully and having asked for the judgment of expert persons, I establish and decree what follows:

Art. 1.

Paragraph 1. The Pontifical Council for Promoting the New Evangelization is established as a Dicastery of the Roman Curia, in the sense of the Apostolic Constitution Pastor Bonus. 

Paragraph 2. The Council pursues its own end both by stimulating reflection on topics of the new evangelization, as well as singling out and promoting the adequate ways and instruments to accomplish it.

Art. 2.

The Council's action, which is carried out in collaboration with the other Dicasteries and Organisms of the Roman Curia, in respect of their relative competencies, is at the service of the particular Churches, especially in those territories of Christian tradition where greater evidence is manifested of the phenomenon of secularization.

Art. 3.

Pointed out among the specific tasks of the Council are: 

1st. to reflect on the theological and pastoral meaning of the new evangelization; 

2nd. to promote and foster, in close collaboration with the Episcopal Conferences concerned, which can have an ad hoc organism, the study, diffusion and realization of the papal Magisterium related to topics connected with the new evangelization; 

3rd. to make known initiatives linked to the new evangelization already under way in the various particular Churches and to promote their new realization, involving actively also the resources present in the Institutes of Consecrated Life and Societies of Apostolic Life, as well as the aggregations of faithful and in the new communities; 

4th. to study and foster the use of modern forms of communication, as instruments for the new evangelization; 

5th. to promote the use of the Catechism of the Catholic Church, as essential and complete formulation of the content of the faith for the men of our time.

Art. 4.

Paragraph 1. The Council is headed by an Archbishop President, helped by his Secretary, by an Under-Secretary and by an appropriate number of Officials, according to the norms established by the Apostolic Constitution Pastor Bonus and by the General Regulation of the Roman Curia. 

Paragraph 2. The Council will have its own Members and can have its own Consultors.

All that has been deliberated with the present Motu proprio, I order that it have full and stable value, despite anything to the contrary, even if it is worthy of particular mention, and I establish that it be promulgated through publication in the newspaper L'Osservatore Romano and that it come into force on the day of promulgation.

Given at Castel Gandolfo, the 21st day of September of 2010, Feast of Saint Matthew, Apostle and Evangelist, sixth year of my Pontificate.

BENEDICTUS PP. XVI

Ubicumque et Semper

The Holy Father has promulgated a new Motu Proprio establishing the new Pontifical Council for the Promotion of the New Evangelisation.  At a press conference at 11.30 this morning (Roman time), Archbishop Rino Fisichella presented the new document to the press.

I have had a quick look at it, and it is a beautiful document.  Pope Benedict begins by reflecting on the first great Evangelist, Christ himself, who commanded his disciples to go out into the whole world and preach the Good News, which the Church has sought to do since that day, helped and inspired by the Holy Spirit.  The mission has taken on various forms in order to respond to different needs and situations in the world down the centuries.   Recent social transformations have created new challenges and changed our perception of the world.  This has had an effect on the religious dimensions of human life.  There has been "a disturbing loss of the sense of the sacred" and issues which were once indisputable have been affected. 

Drawing on the thoughts, writings and initiatives of Pope Paul VI and Pope John Paul, Benedict reflects on how we might the new challenges in the light of the Second Vatican Council and the particular needs and situation of the Church in various parts of the world.  The challenge is to find appropriate ways to enable our contemporaries to hear the living Word of God.  He sees a need for a rekindling of faith in the ancient Christian lands through a new missionary endeavour.  While there is still lively faith, the process of secularisation has helped to almost de-Christianize many areas.  Meeting this challenge requires careful discernment, so people can come to encounter Christ for themselves.  The new Pontifical Council will take up this challenge.

The Holy Father then lays down a number of points regarding the new council.

Article 1.
§ 1. It consists of the Pontifical Council for Promoting the New Evangelization, which will be part of the Roman Curia, and subject to the Apostolic Constitution Pastor Bonus.
§ 2. The Council's purpose is to stimulate reflection on the themes of the new evangelization, and to identify and promote ways to achieve it.

Article 2.
The action of the Council, held in collaboration with other departments and agencies of the Roman Curia, in accordance with the relevant skills, is to serve the particular Churches, especiallythose territories where Christian tradition most clearly manifests the phenomenon of secularization.

Article 3.
Among the specific tasks of the Council include:
1. to deepen the theological and pastoral significance of the new evangelization;
2 °. to promote and encourage, in close collaboration with the Episcopal Conferences concerned, to be a ad hoc body, to study, dissemination and implement the papal magisterium on matters related to the new evangelization;
3 °. to raise awareness and support activities related to the new evangelization which are being applied in various particular Churches and to promote the realization of new, actively involving the resources of the Institutes of Consecrated Life and Societies of Apostolic Life, as well as in associations of the faithful and new community;
4 °. to study and promote the use of modern forms of communication, as tools for the new evangelization;
5 °. to promote the use of the Catechism of the Catholic Church as an essential and comprehensive formulation of the content of faith to the people of our time.

Art.4
§ 1. The Council is headed by an archbishop President, assisted by a Secretary, one Under-Secretary and a large number of officials, under regulations established by the Apostolic Constitution Pastor Bonus and the General Regulations of the Roman Curia.
§ 2. The Council and its Members may have their own Consultants.

Here is the text of the document, in Italian for the moment.

This is important for our Fraternity, since we see ourselves as part of the New Evangelisation and we look to the new Pontifical Council as our own.   If I get time, more later.