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Father Bill Atkinson canonization cause completes first phase, moves onto Rome

Father Thomas Dailey, O.S.F.S.; Philadelphia Archbishop Nelson J. Perez; Msgr. Gerald Mesure, archdiocesan chancellor; and Father Sean Bransfield, vice chancellor, hold the official documents for the canonization cause of Father Bill Atkinson during the closing ceremony on Oct. 19, 2021. / Sarah Webb

Philadelphia, Pa., Oct 22, 2021 / 08:00 am (CNA).

Father Bill Atkinson, an Augustinian priest from Philadelphia who died in 2006, is one step closer in the cause for canonization. In a ceremony on Tuesday, the Archdiocese of Philadelphia officially closed the diocesan phase, which is the first step in the process. The archdiocese will now hand over all materials to Rome for further examination.

“He was really a very quiet man, a humble man, but a very dedicated and devout individual in terms of his commitment to religious life, to his Augustinian identity, and to his service working for 30 years with young men in one of our high schools,” said Father Michael Di Gregorio, O.S.A., prior provincial of the Province of St. Thomas of Villanova, of which Father Bill was a member.

Father Bill was the first priest to be ordained who was a quadriplegic. He was paralyzed from the neck down in a sledding accident during his first year in the novitiate for the Order of Saint Augustine, also known as the Augustinians.

“He was always responsive to requests that were made of him to use his ministry on behalf of other people who were in situations that could be identified with his own in terms of his disability,” Father Michael said.

He often visited hospitals and spoke to veterans who had been injured, using his own experience as a paraplegic to minister to those who had disabilities.

“There’s something very ordinary about Father Bill in terms of how he did his work,” Father Michael said. “The extraordinary part was that he did his work, his ministry, exercised his priesthood in the context of great limitation—a physical limitation, but certainly not any limitation in terms of his mental ability or his will and his desire to be of service.” 

Born in Philadelphia in 1946, Father Bill entered the novitiate following a year as a postulant at Augustinian Academy in Staten Island, New York. In the accident, it was unclear if Father Bill would survive, so he was given the opportunity to profess first vows from the hospital bed. He began a long and extensive rehabilitation process and continued in the novitiate.

“I really noticed most of all that he was just one of the rest of us,” said Father Michael, who lived with Father Bill during several years of formation. “He was in a wheelchair and needed the assistance of others around him all the time, but he participated in everything that we did. He was always at prayer. He came to meals with us. He fit right in, and never saw himself or wanted others to see him as different from the rest of us.” 

Almost nine years after the accident, Father Bill completed his studies and petitioned St. Paul VI to be ordained a priest. The pope granted a dispensation and on Feb. 2, 1974, Father Bill was ordained a priest. 

“He did what he needed to do without any assurance of where it would lead—it had never been done before,” Father Michael said. “He wrote his letter to Pope Paul VI and the answer came back, ‘Yes, it’s possible.’”

“Perseverance was a great hallmark of his life, but it wasn’t guaranteed. It was always a trust that whatever God’s will is here, that’s what will happen,” Father Michael said.

Father Bill died Sept. 15, 2006, at Saint Thomas Monastery at Villanova University. Several years later, the Augustinians decided to examine the possibility of introducing a cause for canonization. The postulator general met with relatives, friars, friends, and caretakers of Father Bill, and asked them to explain to him their reasons for wishing to have Father Bill’s cause introduced.

“Father Joseph, who was the postulator, said, ‘Well, you have convinced me that this is a cause that we should undertake.'” Father Michael said. 

The postulator gathered written material over several months and made an appointment with Archbishop Charles Chaput, then the Archbishop of Philadelphia, who then took it to the USCCB for a confirmation.

“The response was overwhelmingly positive, if not unanimous,” Father Michael said.

In 2015, Archbishop Chaput appointed a tribunal and an historical commission to look at documentation about Father Bill. The tribunal was charged with the task of interviewing people who knew Father Bill and who wanted to offer testimony toward the cause. 

“This is where all the ground work is done in speaking to people, in gathering information,” Father Michael said. 

The closing ceremony, which was held at Saint Thomas of Villanova Church Oct. 19, marked the official end of the first phase of the process. The materials were bound and sealed in preparation for the transfer to Rome, where the cause will go before the Congregation for the Causes of Saints to make sure the process was completed correctly.

“Then we need to wait for a miracle—a miracle can happen at any time along the process,” Father Michael said. “There are some favors that have been presented to us that we forwarded to our postulator general.” 

If a miracle happens, it can speed up the process and put someone in a higher priority for review, Father Michael said. 

“From our perspective, what seems to have been given as a great cross became a great opportunity, because he was able to touch and influence the lives of people precisely through his challenge that he might never have had the opportunity to touch otherwise,” Father Michael said.

John Paul II’s mom chose life after her doctor advised an abortion

Karol Wojtyla with his parents. Photo courtesy of the Dicoese of Krakow. / null

Rome Newsroom, Oct 22, 2021 / 07:00 am (CNA).

Over one hundred years ago on May 18, Emilia Wojtyla gave birth to her second son, Karol, after a difficult and life-threatening pregnancy. The child would grow up to be St. John Paul II.

In a new book published in Poland, Milena Kindziuk describes how St. John Paul II’s mother was advised to get an abortion.

“She had to choose between her own life and that of the baby she was carrying, but her deep faith did not allow Emilia to choose abortion,” Kindziuk said in an interview with ACI Stampa.

“Deep in her heart she had to be ready to make this sacrifice for the baby she was carrying,” she said.

In her book, “Emilia and Karol Wojtyla. Parents of St. John Paul II,” Kindziuk cites the testimony of a midwife, Tatarowa, and the reports of her two friends, Helena Szczepańska and Maria Kaczorowa, as well as the memories of other Wadowice residents. She said that these showed that Emilia Wojtyla was depressed by the insistence of her first doctor, Dr. Jan Moskała, that she have an abortion.

She said that Emilia and Karol Wojtyla “made a bold decision that, regardless of everything, their conceived baby was to be born. And so they started looking for another doctor.”

They ultimately chose Dr. Samuel Taub, a Jewish doctor from Krakow, who had moved to Wadowice after the First World War.

“Emilia's friends have kept memories of that visit. The doctor confirmed that there was a risk of complications during childbirth, including Emilia's death. However, he did not suggest an abortion,” Kindziuk said.

“Emilia had a bad pregnancy: she spent most of her time lying down and still had less strength than usual,” she said. “In this situation, Dr. Taub recommended the woman to lie down, rest often and feed herself very well.”

On the day of the birth, May 18, 1920, “Emilia lay in her apartment in Kościelna street, in the living room … in the presence of a midwife,” Kindziuk explained.

At the same time Karol Sr. and their 13-year-old son Edmund had gone out around 5 p.m. to participate in the prayer of the Divine Office in the parish church across the street where they sang the Litany of Loreto, she added.

“We know from the messages that Emilia asked the midwife to open the window: she wanted the first sound her son could hear to be a song in honor of Mary. In short, Emilia Wojtyla gave birth to her son, listening to the song of the Litany of Loreto,” she said.

St. John Paul II also told his personal secretary Stanislaw Dziwisz that he was born to the litany in honor of the Mother of God, she said, adding that he was elected pope at the same time of day that he was born.

The sainthood causes of St. John Paul II’s parents were formally opened in Poland in May. Karol, a Polish Army lieutenant, and Emilia, a school teacher, were married in Krakow Feb. 10, 1906. The Catholic couple gave birth to three children: Edmund in 1906; Olga, who died shortly after her birth; and Karol in 1920.

Before she died of a heart attack and liver failure in 1929, Emilia was a staple of faith for the household. At the time of her death, the young Karol Wojtyla was a month away from his ninth birthday.

This article was originally published on CNA on May 18, 2020.

Catholic, Anglican, and Jewish leaders urge UK Parliament to reject assisted suicide bill

Cardinal Vincent Nichols, the Archbishop of Canterbury, Justin Welby, and Chief Rabbi Ephraim Mirvis attend a vigil in London, England, March 24, 2017. / AFP via Getty Images.

London, England, Oct 22, 2021 / 06:35 am (CNA).

Catholic, Anglican, and Jewish leaders have issued a joint appeal to U.K. lawmakers to reject a bill that would legalize assisted suicide.

In a letter issued on Oct. 19, they expressed “profound disquiet” over the Assisted Dying Bill, which has its second reading in the upper house of the U.K. Parliament on Friday.

The private members’ bill, introduced in the House of Lords in May by Molly Meacher, seeks to “enable adults who are terminally ill to be provided at their request with specified assistance to end their own life.”

“As leaders of faith communities, we wish to express our profound disquiet at the provisions of the ‘Assisted Dying’ Bill currently in the House of Lords,” said the religious leaders in the letter sent to members of the Lords.

The text was signed by Cardinal Vincent Nichols, the president of the English and Welsh bishops’ conference, Justin Welby, the Archbishop of Canterbury, and Ephraim Mirvis, Chief Rabbi of the United Hebrew Congregations of the Commonwealth.

The trio noted that Meacher introduced the bill with the stated aim of alleviating suffering.

“This motivation we share wholeheartedly, but we disagree on the means advanced to address this very real concern,” they said.

“In particular, we are conscious of the risks and dangers entailed in the provisions of the bill and the ‘real-life’ practical inadequacies of the proposed safeguards.”

The bill is the latest in a long line of attempts to legalize assisted suicide in the U.K.

The proposed legislation would authorize people in England and Wales who have signed a declaration expressing “a voluntary, clear, settled and informed wish,” countersigned by two “suitably qualified” registered medical practitioners, to seek consent for assisted suicide from the Family Division of the High Court in London.

The bill is facing opposition from medical professionals, as well as Catholic leaders such as Bishop Mark Davies of Shrewsbury, Bishop Patrick McKinney of Nottingham, and Westminster auxiliary Bishop John Sherrington.

Nichols, Welby, and Mirvis said that their opposition to the bill was rooted in a conviction that every human life is sacred.

“By the faiths we profess, we hold every human life to be a precious gift of the Creator, to be upheld and protected. All people of faith, and those of none, can share our concern that the common good is not served by policies or actions that would place very many vulnerable people in more vulnerable positions,” they wrote.

“We appeal to people of whatever faith or belief to join us through our common bond of humanity in caring for the most vulnerable people within our society.”

The three men called for “high-quality palliative care” to be made available to everyone nearing death.

“We believe that the aim of a compassionate society should be assisted living rather than an acceptance of assisted suicide,” they said.

In September 2020, the Vatican’s doctrinal congregation reaffirmed the Church’s perennial teaching on the sinfulness of euthanasia and assisted suicide.

Since then, supporters of the practices have made gains in several European countries.

In March, Spain’s legislature approved a bill legalizing euthanasia and assisted suicide, making Spain the fourth country in Europe to endorse the practice, after the Netherlands, Belgium, and Luxembourg.

Pope Francis thanks God for ‘profound personal bond’ with Orthodox leader

Pope Francis meets with Ecumenical Patriarch Bartholomew I at the Vatican, Oct. 4, 2021. / Vatican Media.

Vatican City, Oct 22, 2021 / 04:00 am (CNA).

Pope Francis sent a letter Friday to Ecumenical Patriarch Bartholomew I expressing gratitude for the “profound personal bond” between them.

“It is with gratitude to God that I reflect on our own profound personal bond, from the time of the inauguration of my papal ministry, when you honored me with your presence in Rome,” Pope Francis wrote in the letter on Oct. 22.

“Over time, this bond has become a fraternal friendship nurtured in many meetings not only in Rome, but also at the Phanar, in Jerusalem, Assisi, Cairo, Lesvos, Bari, and Budapest.”

Pope Francis sent the letter to the 81-year-old Orthodox leader to mark the 30th anniversary of his election as Ecumenical Patriarch.

Bartholomew I has served as the Ecumenical Patriarch of Constantinople -- considered the “first among equals” in the Eastern Orthodox Church -- since 1991.

The pope reflected on their shared dedication to working to safeguard creation, confronting the social repercussions of the COVID-19 pandemic, and fostering unity between Christians.

“I sincerely thank you for ceaselessly indicating the way of dialogue, in charity and in truth, as the only possible way for reconciliation between believers in Christ and for the reestablishment of their full communion,” Pope Francis said.

“With God’s help, this is the path along which we will most certainly continue to walk together, for the closeness and solidarity between our Churches are an indispensable contribution to universal brotherhood and social justice, of which humanity is so urgently in need.”

Pope Francis, Patriarch Bartholomew and Archbishop Leronymos look at the sea from Lesbos on April 16, 2016. .  L'Osservatore Romano.
Pope Francis, Patriarch Bartholomew and Archbishop Leronymos look at the sea from Lesbos on April 16, 2016. . L'Osservatore Romano.

Bartholomew was recently in Rome, joining Pope Francis at an interreligious prayer gathering for peace in front of the Colosseum and signing a joint appeal at the Vatican asking countries to “achieve net-zero carbon emissions as soon as possible.”

The Orthodox leader was also present in Budapest for the International Eucharistic Congress in September, including the closing Mass offered by Pope Francis.

The two leaders could soon meet again. Unconfirmed reports have indicated that Pope Francis may visit Greece, including a stop at the Greek island of Lesbos (also known as Lesvos), before the end of 2021.

The pope made his previous visit to Lesbos in 2016, in partnership with the Orthodox patriarch, to draw attention to the plight of migrants on the island.

“On the joyful occasion of the 30th anniversary of your election as Archbishop of Constantinople and Ecumenical Patriarch, I express my fervent best wishes: Χρόνια πολλά! Ad multos annos,” Pope Francis wrote.

“I join you in thanksgiving to the Lord for the many blessings bestowed upon your life and ministry over these years, and pray that God, from whom all gifts come, will grant you health, spiritual joy and abundant grace to sustain every aspect of your lofty service.”

Pope Francis asks Catholics to be ‘more courageous’ in tackling crisis exposed by COVID-19

Pope Francis’ general audience in the Paul VI Hall at the Vatican, Oct. 20, 2021. / Vatican Media.

Vatican City, Oct 22, 2021 / 03:00 am (CNA).

Pope Francis urged Catholics on Thursday to be “more courageous” in tackling the crisis exposed by COVID-19.

In a message to participants in the 49th Social Week of Italian Catholics issued on Oct. 21, the pope underlined the importance of face-to-face meetings as the world struggles to emerge from the pandemic.

“This is all the more necessary in the context of the crisis generated by COVID, a crisis that is both health-related and social,” he wrote.

“In order to emerge from this crisis, Italian Catholics too must be more courageous. We cannot resign ourselves and sit back and watch, we cannot remain indifferent or apathetic without taking responsibility for others and for society. We are called to be the yeast that leavens the dough.”

The pope’s message — dated Oct. 4, the feast of St. Francis of Assisi — was addressed to Catholics gathering in Taranto, southern Italy, for an Oct. 21-24 meeting with the theme “The planet we hope for: Environment, work, future. Everything is connected.”

“The pandemic has shattered the illusion of our time that we can consider ourselves omnipotent, trampling on the land we inhabit and the environment we live in,” he said.

“To get back on our feet, we must convert to God and learn to make good use of his gifts, first and foremost creation. Let us not lack the courage for ecological conversion, but above all let us not lack the ardor of community conversion.”

The pope offered participants what he called three “road signs” as they walked “boldly along the road to hope.” He named them as “mindfulness of people at crossings,” “no parking,” and “the obligation to turn.”

Addressing the first sign, he said: “We encounter too many people who pass through our existences in conditions of despair: young people forced to leave their countries of origin to emigrate elsewhere, unemployed or exploited in an endless precariousness; women who have lost their jobs in the pandemic or who are forced to choose between motherhood or their profession; workers left at home without opportunities; poor people and migrants who are not welcomed and not integrated; elderly people abandoned to their loneliness; families who are victims of usury, gambling, and corruption; businesspeople in difficulty and subject to the abuse of the mafia; communities destroyed by fires…”

“But there are also so many sick people, adults and children, workers forced to do arduous or immoral work, often in conditions of precarious safety.”

“These are faces and stories that challenge us: we cannot remain indifferent. These brothers and sisters of ours are crucified and awaiting resurrection. May the imagination of the Spirit help us leave no stone unturned to ensure that their legitimate hopes are realized.”

Explaining the second sign, “no parking,” he said: “When we see dioceses, parishes, communities, associations, movements, ecclesial groups that are tired and discouraged, sometimes resigned in the face of complex situations, we see a Gospel that tends to fade away.”

“On the contrary, God’s love is never static or renunciatory, ‘love believes all things, hopes all things’ (1 Corinthians 13:7): it drives us on and forbids us to stop.”

He went on: “Let us not stay in sacristies, let us not form elitist groups that isolate themselves and close themselves off. Hope is always on the move and also passes through Christian communities, daughters of the resurrection, who go out, announce, share, endure and fight to build the Kingdom of God.”

“How wonderful it would be if, in the areas most marked by pollution and degradation, Christians did not limit themselves to denouncing, but took on the responsibility of creating networks of redemption.”

Referring to his 2015 encyclical Laudato si’, he emphasized that half measures would “simply delay the inevitable disaster.”

Turning to the final sign, “the obligation to turn,” he said that the world’s poor and the Earth itself were crying out for change.

He quoted the Italian Bishop Antonio Bello (1935-1993), who he described as “a prophet in the land of Puglia,” the region at the southeastern tip of the Italian Peninsula.

He recalled that Bello often repeated that “We cannot limit ourselves to hope. We must organize hope!”

“A profound conversion awaits us, which touches the human ecology, the ecology of the heart, even before environmental ecology,” the pope commented.

“The turning point will only come if we know how to train consciences not to look for easy solutions to protect those who are already secure, but to propose lasting processes of change for the benefit of the younger generations.”

“Such a conversion, aimed at a social ecology, can nourish this time that has been called one ‘of ecological transition,’ where the choices to be made cannot only be the result of new technological discoveries, but also of renewed social models.”

He added: “The epochal change we are going through demands a turning point. Let us look, in this sense, to many signs of hope, to many people whom I wish to thank because, often in industrious obscurity, they are working to promote a different economic model that is fairer and more attentive to people.”

The pope also sent a short video message encouraging young people taking part in the four-day event.

He said: “You are the present, you are the planet’s today, never feel on the margins of projects or reflections. Your dreams must be the dreams of all, and you have much to teach us about the environment.”

Could St. John Paul II be declared a Doctor of the Church?

Pope John Paul II in 1996. / Vatican Media

Warsaw, Poland, Oct 22, 2021 / 02:00 am (CNA).

Could St. John Paul II, whose feast day is celebrated on Oct. 22, one day be declared a Doctor of the Church?

That is the hope of the Polish bishops’ conference, which called in 2019 for the Polish pope to be granted the title so far held by just 36 figures in Church history.

Archbishop Stanisław Gądecki, the president of the bishops’ conference, formally requested the designation on Oct. 22 of that year.

The request’s supporters included Cardinal Stanisław Dziwisz, the longtime personal secretary to John Paul II, who served as pope from 1978 until his death in 2005.

“Doctor of the Church” is a title bestowed by popes on saints who have made a universally significant contribution to theology.

Seventeen of the 36 people declared Doctors of the Church lived before the Great Schism of 1054 and are also revered by Orthodox Christians.

Pope Francis has already proclaimed one new Doctor of the Church, the 10th-century Armenian monk St. Gregory of Narek.

The pope announced earlier this month that he would add another: the second-century bishop St. Irenaeus of Lyon, who he intends to declare “Doctor unitatis” (“Doctor of Unity”).

John Paul II himself proclaimed just one Doctor of the Church: St. Thérèse of Lisieux.

In a 1997 apostolic letter explaining the decision, he noted that the 19th-century French Carmelite nun is “not only the youngest Doctor of the Church, but is also the closest to us in time.”

He also outlined some of the characteristics associated with Doctors of the Church. These included “eminent doctrine,” which he described as a fundamental requirement, being an “authentic teacher of faith and the Christian life,” helping to “extend the kingdom of God,” and possessing “universality.”

John Paul II, born Karol Wojtyła on May 18, 1920, survived the Nazi occupation of Poland and helped to lead the Church’s resistance to the oppressive communist regime that followed.

The first non-Italian pope in 455 years, he made more foreign trips than all previous popes combined and played a role in the collapse of the Communist Bloc.

During his almost 27-year pontificate, John Paul II wrote 14 encyclicals, 15 apostolic exhortations, and 45 apostolic letters, as well as giving hundreds of catechetical addresses at his weekly general audiences.

The Polish bishops did not make the case for John Paul II as a Doctor of the Church solely on his writings. They also emphasized his historical significance, as they were asking Pope Francis at the same time to declare his predecessor a patron of Europe.

In a letter to the pope, Gądecki wrote: “The richness of the pontificate of St. John Paul II — called John Paul II the Great by many historians and theologians — flowed from the richness of his personality — a poet, philosopher, theologian, and mystic, realizing himself in many dimensions, from pastoral ministry and teaching, through his leadership of the universal Church, to his personal testimony of holiness of life.”

The archbishop wrote in February 2020 to the presidents of the world’s bishops’ conferences, asking them to support the proclamation.

Gadecki offered an update on the movement to declare St. John Paul II a Doctor of the Church and patron of Europe in October 2020.

In an address to a conference in Warsaw, he said that the Vatican Secretariat of State noted that there were already six patron saints of Europe and that the pope did not wish to add to their number at present.

The Secretariat added that “it is not generally envisaged at this time to confer the title of Doctor of the Church even on such authors who have had a significant influence on the teaching and development of doctrine.”

Summing up the situation, the Polish archbishop said: “This does not mean that the cause is lost. The seed has been sown, it just needs some patience and time for it to bear fruit.”

Bishops of Lake Charles, Raleigh issue statements on Latin Mass

Bishop Glen Provost of Lake Charles / Catholic News Agency

Washington D.C., Oct 21, 2021 / 18:01 pm (CNA).

Three months after the release of Traditionis custodes, Pope Francis’ restrictions on traditional liturgies, U.S. bishops are continuing to implement the apostolic letter within their respective dioceses. 

The Bishop of Lake Charles is allowing traditional liturgies to be offered at the cathedral parish and at a second parish in the southwest Louisiana diocese. He granted both parishes a canonical dispensation from the document’s restrictions on traditional liturgies being celebrated at parochial churches.

“As a pastor and a bishop, I am aware of the needs of the flock and address them,” said a letter from Bishop Glen Provost published on the diocesan website on Oct. 19. Provost noted that his diocese has endured several natural disasters within the last year, in addition to the ongoing COVID-19 pandemic, and that many within his diocese are still displaced from their homes.

“Given these burdens and the emphasis on mercy exhibited by our Holy Father, I am prompted to address this implementation, where appropriate, in a spirit of epikeia and with the application of Canon 87,” he said. 

Canon 87 of the Code of Canon Law states, “A diocesan bishop, whenever he judges that it contributes to their spiritual good, is able to dispense the faithful from universal and particular disciplinary laws issued for his territory or his subjects by the supreme authority of the Church.”

The diocese already seeks to address the needs of certain groups of Catholics, he said, “such as our University students, the Hispanic community, and the hearing impaired.”

“Our pastoral concern extends as well to those who worship in the usus antiquior, that is, with the Roman Missal of 1962, and who have done so since the establishment of the Diocese,” he wrote. 

The Diocese of Lake Charles was established on Jan. 29, 1980, nearly a decade and a half after the closing of the Second Vatican Council. 

In his motu proprio Traditionis custodes, issued and made effective on July 16, 2021, Pope Francis allowed individual bishops to authorize the celebration of traditional liturgies in their dioceses. Among the document’s provisions, bishops allowing the Traditional Latin Mass are to designate locations for celebration of the Mass; the liturgies cannot be offered at “parochial churches.”

In a letter accompanying the document, Pope Francis cited the need to promote unity in the Church. He said he was “saddened” that the celebration of the Traditional Latin Mass “is often characterized by a rejection not only of the liturgical reform, but of the Vatican Council II itself, claiming, with unfounded and unsustainable assertions, that it betrayed the Tradition and the ‘true Church’.” 

In his letter, Bishop Provost wrote that he was “unaware of anyone in this community who has expressed opposition to the Second Vatican Council, much less denied its legitimacy,” and that “those who have chosen to discuss with me their devotion to the usus antiquior have insisted upon the validity of the reformed liturgy.” 

Restricting the Latin Mass in the diocese, he said, “would be grossly negligent, if not callous” in light of what Catholics in his diocese have endured. 

“In my many years of having the privilege of celebrating the Sacraments in the Diocese of Lake Charles, I have been continually struck by the tender devotion of the faithful,” said Provost. “I am also aware, as well as can be, of the needs of the people as they have expressed them to me. Whether at Masses in newer or older rites, I know the people with their concerns.”

These concerns, he explained, include financial issues, unemployment, deaths, illnesses, and many others. 

“They suffer quietly, not advertising their problems, seeking some solace in the rites of the Church, whether in the vernacular or in Latin,” he said. “If we, as pastors, do not acknowledge these realities and instead continue to engage in arguments that the faithful find incomprehensible, then we truly risk becoming a ‘resounding gong and clashing cymbal’ and just as irrelevant.” 

Earlier in October, Bishop Luis Zarama of Raleigh stated in a letter to priests that the Novus Ordo Mass is to “take priority” in the diocese, which includes the eastern half of North Carolina. 

“It is my expectation that priests serving all parishes, missions, stations and chapels of ease will celebrate Mass using [the 2011 Missal] every Sunday and on weekdays, as the principal celebration(s) of the day,” he wrote in an Oct. 12 letter to the priests of the diocese. 

The monthly Sunday Latin Masses at the Holy Name of Jesus Cathedral in Raleigh and the Basilica Shrine of Saint Mary in Wilmington will continue, he wrote, as will Sunday Latin Masses at two other parishes in the diocese. However, he restricted the time of day at which the Masses can be offered on Sundays. 

The Masses may begin no earlier than 1 p.m., and the translations for the prescribed scripture readings in the vernacular should be taken either from the Revised Roman Lectionary or the New American Bible, Revised Edition, he said.

The weekday Latin Masses that had previously been offered at Our Lady of Perpetual Help parish in Rocky Mount will be suppressed under the implementation of Traditionis custodes

Only priests who have previously received faculties from Zarama are permitted to celebrate the Latin Mass using the Roman Missal of 1962, he wrote, “as the faculty to do so is a personal privilege and not one proper to a parish or faith community nor any other group of the faithful.” 

The changes will go into effect on Jan. 1, 2022, he wrote. 

“It is my hope that this direction may assist us as a Diocesan family to continue to grow in holiness through a renewed relationship with God through our prayer and integrity of life, but also by fostering further formation throughout our Diocese on the beauty, theology and praxis of the sacred liturgy, where we encounter Our Lord most intimately,” said Zarama.

British doctors say they will not participate in assisted suicide if it becomes legal

The House of Parliament in London. / Daniel Gale/Shutterstock.

London, England, Oct 21, 2021 / 17:00 pm (CNA).

A group of some 1,700 British doctors say they will not participate in assisted suicide, amid a push by some lawmakers to legalize the practice in England and Wales. 

In a letter this week to the UK Secretary of State for Health and Social Care, Sajid Javid, the doctors write: “As healthcare professionals, we have a legal duty of care for the safety and wellbeing of our patients. We write with great concern regarding the introduction of a Bill to legalise assisted suicide.”

“The shift from preserving life to taking life is enormous and should not be minimised...Some patients may never consider assisted suicide unless it was suggested to them. The cruel irony of this path is that legislation introduced with the good intention of enhancing patient choice will diminish the choices of the most vulnerable,” the letter continues. 

Our Duty Of Care, a group of concerned medical professionals who oppose the legalization of assisted suicide, organized the letter, with thousands of medical professionals signing onto it. 

“This letter emphasises just how much opposition there is within medicine to the legalisation of assisted suicide,” said Dr. David Randall, a medical registrar from London.

“The current law works well, protecting the vulnerable and allowing us to deliver to patients the kind of compassionate, individualised care to which we aspire. A change in the law would distort conversations and priorities around end-of-life care, and would threaten the world-leading hospices and palliative care services that we enjoy in this country. We call on politicians to keep the current law in place, and not to send to vulnerable patients the message that society no longer values their lives.”

The Assisted Dying Bill 2021 is set for its second reading in the House of Lords with a full debate set for this Friday, Oct. 22. It is the latest in a long line of attempts to legalize assisted suicide in England and Wales, and some pro-lifers believe that the bill poses the greatest challenge yet.

The bill would permit assisted suicide for terminally ill adults with fewer than six months to live, subject to the approval of two doctors and a high court judge.

Assisted suicide is presently illegal in England and Wales, and doctors who assist a suicide can be jailed up to 14 years under the Suicide Act 1961. In 2015 the British parliament rejected a bill that would have legalized assisted suicide for patients with a terminal diagnosis, by a vote of 330 to 118. Parliament has consistently rejected efforts to change the law.

A similar proposal is currently under consideration in Scotland, where some lawmakers have now suggested that online consultations with doctors could help fulfil purported safeguard requirements. 

The British channel island of Jersey, which has its own government and legal system, is expected to debate the legalization of assisted suicide in November or December. 

Cardinal Vincent Nichols of Westminster, along with Justin Welby, the Anglican Archbishop of Canterbury, and Ephraim Mirvis, Chief Rabbi of the United Hebrew Congregations of the Commonwealth, recently wrote a joint letter to peers “to express our profound disquiet at the provisions of the ‘Assisted Dying’ Bill currently in the House of Lords.”

“We acknowledge that Baroness Meacher is seeking the alleviation of suffering. This motivation we share wholeheartedly, but we disagree on the means advanced to address this very real concern,” they wrote. "In particular, we are conscious of the risks and dangers entailed in the provisions of the Bill and the ‘real-life’ practical inadequacies of the proposed safeguards.”

“The common good is not served by policies or actions that would place very many vulnerable people in more vulnerable positions,” they maintained. "In contrast to the proposals in this Bill, we continue to call for measures to make high-quality palliative care available to all at the end of their lives. We believe that the aim of a compassionate society should be assisted living rather than an acceptance of assisted suicide.” 

The trade union for doctors in the United Kingdom, as of September, is no longer officially opposed to the legalization of assisted suicide. The British Medical Association has adopted a “neutral” stance on the issue, following a narrow vote at its annual representative meeting. The body had previously been opposed to assisted suicide since 2006. 

The Catholic Church supports, rather than assisted suicide or euthanasia, palliative care, which means seeking to accompany a patient towards the end of their lives with methods such as pain management. While firmly opposing euthanasia, Catholics do not believe life must always be prolonged with burdensome medical treatment.

Pope Francis has described assisted suicide as part of a "throwaway culture" that offers a "false compassion" and treats a human person as a problem.

The Catholic bishops of the UK have on several occasions affirmed their support for high quality end-of-life care, which includes spiritual and pastoral support for the one who is dying and their family. Lord Rowan Williams, an Anglican and former Archbishop of Canterbury, is another notable opponent of legalized assisted suicide in the UK. 

The Congregation for the Doctrine of the Faith's September 2020 letter Samaritanus bonus reaffirmed the Church's perennial teaching on the sinfulness of euthanasia and assisted suicide. The congregation recalled the obligation of Catholics to accompany the sick and dying through prayer, physical presence, and the sacraments.

Some English bishops— as well as the signers of the letter— have pointed out that other countries, such as Canada, have shown how assisted suicide “safeguards” could be swept away, extending assisted suicide far beyond the terminally ill.

In March 2021, Canada stripped the requirement that people seeking assisted suicide must have a “reasonably foreseeable” death, and also allowed people to opt for assisted suicide with mental illness as a sole underlying condition.

And this month, in the United States, California Governor Gavin Newsom signed a law loosening several safeguarding requirements surrounding assisted suicide. The California Catholic Conference had been strongly urging opposition to the legal change.

Santa Fe archdiocese: Woman's attempted ordination invalid

The Cathedral Church of St. John in Albuquerque, N.M., seat of the Episcopal Diocese of the Rio Grande, which hosted the attempted ordination of Anne Tropeano Oct. 16, 2021. / teofilo via Flickr (CC BY 2.0)

Santa Fe, N.M., Oct 21, 2021 / 16:00 pm (CNA).

The supposed ordination of women is invalid, the vicar general of the Archdiocese of Santa Fe reiterated Monday, shortly after a woman claimed to have been ordained a priest in Albuquerque.

“As Pope Saint Paul VI explained, because Jesus freely chose only men for apostles, ‘…in fidelity to the example of the Lord, [the Church] does not consider herself authorized to admit women to priestly ordination.’ Thus, the Roman Catholic Church does not see attempted ordination of women as valid and, indeed, is [sic] an excommunicable action,” Fr. Glennon Jones said Oct. 18.

Anne Tropeano was the recipient of an attempted priestly ordination held Oct. 16 at the Cathedral Church of St. John, an Episcopalian cathedral in Albuquerque. She simulated Mass the following day at St. Paul Lutheran Church, an ELCA community in Albuquerque.

The Congregation for the Doctrine of the Faith decreed in 2007 that whoever “shall have attempted to confer holy orders on a woman as well as the woman who may have attempted to receive holy orders, incurs a latae sententiae excommunication.” That decree was reflected in a 2010 modification made to the norms regarding more grave delicts, which added the attempted ordination of a woman to the delicts reserved to the Congregation for the Doctrine of the Faith.

The existing Code of Canon Law makes clear that ordination is validly received only by “a baptized male,” and a revision that will enter into force in December codifies the 2007 decree of the Congregation for the Doctrine of the Faith.

In its 1976 declaration Inter insigniores, the Congregation for the Doctrine of the Faith said it is necessary to recall that the Church “does not consider herself authorized to admit women to priestly ordination.”

St. John Paul II’s 1994 apostolic letter Ordinatio Sacerdotalis taught definitively that only men may be ordained priests.

Prior to the promulgation of Inter insigniores and Ordinatio Sacerdotalis, that holy orders can be validly received by a baptized male only was held to be a theologically certain teaching.

But subsequently, the Congregation for the Doctrine of the Faith responded to a dubium regarding whether the apostolic letter's teaching, that the Church has no authority whatsoever to confer priestly ordination on women, is to be understood as belonging to the deposit of faith.

In a 1995 response, the Congregation for the Doctrine of the Faith answered in the affirmative, writing that “this teaching requires definitive assent, since, founded on the written word of God, and from the beginning constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium. Thus, in the present circumstances, the Roman Pontiff … has handed on this same teaching by a formal declaration, explicitly stating what is to be held always, everywhere, and by all, as belonging to the deposit of faith.”

And in a 1998 doctrinal commentary related to Ad tuendam fidem, Joseph Cardinal Ratzinger, then the prefect of the Congregation for the Doctrine of the Faith, wrote that the doctrine that priestly ordination is reserved only to men is to be held definitively, it having “been set forth infallibly by the ordinary and universal Magisterium.”

Last year, the Congregation for the Doctrine of the Faith required submission to the proposition that only a baptized male can be ordained validly as the condition for the return to ministry of a priest whom it had barred in 2012.

The Irish Times reported in September 2020 that the congregation had written to the Redemptorists that Fr. Tony Flannery “should not return to public ministry prior to submitting a signed statement regarding his positions on homosexuality, civil unions between persons of the same sex, and the admission of women to the priesthood.”

According to the Association of Catholic Priests, the Congregation for the Doctrine of the Faith asked that Fr. Flannery, to return to ministry, sign a proposition that "according to the Tradition and the doctrine of the Church incorporated in the Canon Law (c. 1024), a baptized male alone receives sacred ordination validly."

This proposition regarding the reservation of priesthood to men was supported by excerpts from Ordinatio Sacerdotalis and from Pope Francis' 2020 apostolic exhortation La querida Amazonia.

Denver archbishop denounces ‘anti-Semitic and hateful vandalism’ at two schools

Archbishop Samuel J. Aquila says Mass for the Transitional Deacon Ordination in 2020. / Archdiocese of Denver, photography: A&D Creative LLC

Washington D.C., Oct 21, 2021 / 15:00 pm (CNA).

Archbishop Samuel Aquila of Denver denounced recent incidents of “anti-Semitic and hateful vandalism” that occurred at two area schools last weekend. 

“I condemn the recent incidents of anti-Semitic and hateful vandalism at George Washington High School, and the property destruction at Denver Academy of the Torah,” Aquila said in an Oct. 20 statement. “These acts have absolutely no place in our society, and we stand in solidarity with our Jewish brothers and sisters.” 

The Denver Post reported that George Washington High School, a public school, was vandalized with graffiti containing racist and anti-Semitic messages, according to the school’s principal, Kristin Waters. The incident is being investigated by the school district and the Denver Police, and the graffiti has been removed.

At the nearby Denver academy of the Torah, a Jewish day school, a rock was thrown through one of its windows and an electrical box inside was found damaged, the Post reported. According to the Anti Defamation League, a witness confronted the suspect who allegedly made an anti-Semitic statement before leaving the scene. 

Police are investigating the incident, and are in the process of determining if the two incidents were related. 

“These acts have absolutely no place in our society, and we stand in solidarity with our Jewish brothers and sisters,” Aquila said on Wednesday. 

In recent weeks, Denver’s Cathedral Basilica of the Immaculate Conception and a Catholic church in nearby Boulder were both vandalized with spray paint. 

The cathedral doors were defaced with the slogan “Satan lives here” on Oct. 10, and the outside walls, sidewalks and a statue on the property were all spray-painted. The parish of Sacred Heart of Mary in Boulder was vandalized in September with pro-abortion slogans. 

Aquila thanked the Jewish Community Relations Council and the ADL Mountain States Region for speaking out against recent acts of vandalism against churches in the diocese, and for offering their support. 

“As brothers and sisters in faith,” he said, “I acknowledge our common bonds and desire to be able to worship freely without fear of attack or intimidation in its many forms.”

Aquila added that even in a “divided and pluralistic society,” committing acts of violence and hate “are never the answer to our differences.” 

“I pray for an end to these attacks, heading for the impacted communities, and that God’s love will be known by anyone who feels compelled to commit these acts,” he said. 

Aquila called on local elected officials to denounce the recent acts of vandalism.

“Finally,” he said, “we are grateful to the police departments that have responded to these incidents, and to the numerous community members who, regardless of their beliefs, have reached out to our parishes and offered support and help in cleaning up after these attacks.”

Other incidents of vandalism and theft have occurred at churches in Northern Colorado in recent months.

St. Louis parish in Louisville, Colorado was vandalized with pro-abortion graffiti in early September. 

In late August, the predominantly African-American parish of Curé d'Ars, located in north Denver, was targeted for burglary. All the church's vessels used for Mass were stolen from the vestry, which the thieves accessed by kicking in a wooden door. The thieves also cut out copper piping, flooding the church basement with water. By late September, some of the stolen items - including the tabernacle and church vessels - were found; stolen consecrated hosts had not yet been recovered and were “obviously dumped,” according to the parish deacon.

In June, Holy Ghost Catholic Church in downtown Denver was tagged with red graffiti in a possible reference to the ongoing controversy over former Catholic-run schools for Indigenous in Canada, though the exact motive remains unclear. 

The U.S. bishops’ conference on Oct. 14 reported that churches and Catholic sites have been targeted in more than 100 acts of vandalism, arson, and other destruction since May 2020. The conference began tracking such attacks on churches in May 2020, and now says that at least 101 incidents have occurred in 29 states since then. 

“These incidents of vandalism have ranged from the tragic to the obscene, from the transparent to the inexplicable. There remains much we do not know about this phenomenon, but at a minimum, they underscore that our society is in sore need of God’s grace,” stated Cardinal Timothy Dolan of New York and Archbishop Paul Coakley of Oklahoma City on Thursday, Oct. 14.