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BENEDICT XVI: NEWS, PAPAL TEXTS, PHOTOS AND COMMENTARY

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    May 2, Fifth Sunday of Easter

    From left, 2 Greek icons of the saint, followed by 2 Coptic icons, a statue in the Vatican, the Four Doctors at the foot of Peter's Chair (from left, Ambrose, Athanasius, John Chrysostom and Augustine), and another Greek icon.
    ST. ATHANASIUS (Egypt 297-373), Theologian, Patriarch of Alexandria, Champion against Arianism, Patron of the Coptic Church, Doctor of the Church
    Benedict XVI dedicated a catechesis on June 20, 2007, to this towering figure of the early Church, who is considered the Doctor of Orthodoxy. He was born in Alexandria, acquired a classical education and became secretary to the Bishop of the city, late rbeing named Bishop himself. He was always a great champion against Arianism which denied the divinity of Jesus and was prevalent at the time. Because of his disputes with the Arians, he was exiled by Emperor Constantine, later restored by his son, but deposed again by Arian bishops. Pope Julius I called a Synod to review his case and teurned him to his seat, but five times more in his lifetime, he would be exiled for defending the divinity of Christ. All his life, he was devoted to monastic ideals, and his biography of St. Anthony Abbot became the first universal best-seller in Christianity, inspiring the beginnnings of Western monasticism. He argued against the Arians in the first Council of Nicaea. His most famous theological work is De Incarnatione, in which he made the statement "God made himself man so that we may be made God". He died peacefully in Alexandria, but his remains were brought to Italy where it stayed for centuries until Paul VI returned them to the Coptic Pope in 1970. Athanasius's tomb is now in the Coptic Cathedral of St. Mark in Cairo. Athanasius was one of the four great Doctors of the Eastern Church proclaimed by Pope St. Pius V in 1568, along with Saints Basil the Great, Greogry Nazianzus and John Chrysostom.
    Readings for today's Mass:
    www.usccb.org/nab/readings/050210.shtml



    No OR today (yesterday was a holiday in Italy).


    THE POPE'S DAY


    PASTORAL VISIT OF HIS HOLINESS BENEDICT XVI

    TORINO, May 2, 2010



    P R O G R A M

    08.00 The Pope leaves the Vatican for Ciampino airport, Rome.

    08.15 The Pope leaves for Torino.

    09.15 The Pope arrives at Caselle airport
    He proceeds directly by car to Piazza San Carlo in Torino for the Eucharistic Celebration.

    09.45 The Pope meets the faithful.
    - Greeting from the mayor of Torino, the Hon. Sergio Champarino, and from Cardinal Poletto.
    The Pope then prepares himself for Mass.

    10:00 Solemn Eucharistic Concelebration presided by the Holy Father with cardinals, bishops and priests.
    - Homily by the Holy Father

    12:00 The Pope leads the Regina Caeli
    - Reflection by the Holy Father

    12.30 The Pope proceeds to the Archbishop's Residence by car.

    13.30 Lunch with the Bishops of Piedmont region, at the Archbishop's Residence.

    16.15 The Pope leaves the Archbishop's Residence by car for Piazza San Carlo.

    16.30 Encounter with the youth, Piazza San Carlo
    - Greeting from Cardinal Poletto and two youth representatives.
    - Address by the Holy Father

    17.15 The Pope proceeds by car to the Cathedral

    17.30 The Pope arrives at the Cathedral.
    - Adoration at the Chapel of the Most Blessed Sacrament.
    - Veneration of the Shroud
    - Meditation by the Holy Father on the theme 'Passio Christi, Passio hominis'
    - The Holy Father greets the organizers of the Exposition.
    Cloistered nuns from the city's monasteries will also be at the Cathedral.

    18.15 The Pope leaves the Cathedral by car for the Piccola Casa del Cotolengo.

    18.30 Visit at the Piccola Casa
    - Greeting from by Fr. Aldo Sarotto, Superior General of the Cottolengo family.
    - Address by the Holy Father
    - Meeting with a group of patients in the church of Cottolengo

    19:00 The Pope leaves Torino by car for Caselle airport

    19.30 Departure from Caselle airport
    - The Pope will be seen off by the authorities who welcomed him in the morning

    20:30 Arrival in Rome's Ciampino airport




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    MASS AT PIAZZA SAN CARLO



    Pope calls the Turin Shroud
    a 'symbol of hope'




    (02 May 10 - RV) Pope Benedict XVI is in Turin this Sunday to mark the public display of the Holy Shroud, the cloth that tradition holds, was draped around the Crucified Christ as he was laid in the tomb.

    The special exposition - which will last until May 23 - has drawn pilgrims from around the world, and this Sunday Pope Benedict joined them on their journey to contemplate the mystery of Our Lord’s Passion.



    His first appointment of the day was the celebration of Mass with the faithful of the Archdiocese in the central St Charles Square. (Piazza San Carlo).

    He was welcomed by a square overflowing with pilgrims and visitors, with banners carrying messages of support, such as “Benedict, you are Peter, we the young people love you!”

    In welcoming the Pope, Mayor Sergio Champarino, recalled the city’s deeply rooted Christian heritage, its many saints, among them St John Bosco, its legacy of solidarity with the poor and the migrant.

    In turn, Cardinal Sergio Poletto, the Archbishop of Turin, told the Pope that already two million people have registered to view the Shroud, with a startling 40,000 people a day passing through the doors of the Cathedral where it is housed.



    During his homily Pope Benedict said in the Shroud “we see, our pains mirrored in the sufferings of Christ” and precisely for this reason it is a sign of hope”, because Christ faced the cross to defeat evil, so we could glimpse in his Easter, the anticipation of that moment, when “every tear will be dried and there will be more death, neither sorrow nor crying, nor pain”.

    He said the Holy Shroud “reminds us that "He who was crucified, who shared our pain ... is the One who is Risen, and he wants to gather us in his love”.

    Reflecting on the Sunday Gospel, John 13, and Christ’s new commandment to love, Pope Benedict said Jesus gave himself as “a model and source of love….a universal love, without limits, able to transform all the negative circumstances and obstacles into opportunities to advance in love”.

    He had also had words of encouragement for the priests and religious of the diocese, “who generously dedicate themselves to pastoral work”. “Sometimes, being workers in the vineyard of the Lord can be difficult” he said noting “the commitments are increasing, the demands are many, problems are not lacking”.

    He urged them to “know how to draw from your loving relationship with God in daily prayer, the strength to bring the prophetic proclamation of Salvation; Re-centre your life on the essentials of the Gospel; cultivate a real dimension of communion and fraternity within the presbytery, your communities, your relations with the People of God; witness in your ministry the power of love that comes from on High”.

    Quoting from the first reading, Acts 14, the Pope urged the people of Turin to remain strong in Faith:

    The Christian life, dear brothers and sisters, is not easy, I know that in Turin there are difficulties, problems, concerns.

    I think, in particular, of those who live their lives in precarious conditions, due to lack of work, uncertainty about the future, physical and moral suffering, I think of families, young people, older people who often live alone, the marginalized, immigrants.

    Yes, life leads to many difficulties, many problems, but it is the certainty that comes from faith, the certainty that we are not alone, that God loves everyone without distinction and is close to everyone of us with his love, which makes it possible tackle, live and overcome the fatigue of everyday problems.


    He then went on to urge Christian families “to live the Christian dimension of love in simple daily activities, overcoming divisions and misunderstandings in family relationships, to cultivate the faith that makes communion even stronger".

    The witness of love of which the Gospel speaks to us today must not be lacking even in the rich and varied world of Universities and culture, in the ability to listen carefully and humble dialogue in the pursuit of Truth, certain that it is the same Truth that meets and takes hold of us.

    I would also encourage the often difficult efforts of those called to administer public affairs: collaboration in pursuit of the common good and make cities more human and liveable is a sign that the Christian concept of man is never against his freedom, but in favour of greater fullness that only finds its fulfilment in a "civilization of love".

    To everyone, particularly young people, I want to say never lose hope, the hope that comes from the Risen Christ, from God's victory over sin and death”.



    Shroud of Turin 'mirrors'
    human suffering, Pope says




    A detail of the Shroud of Turin, showing images of the face, right of center, and the crossed hands, left of center, of the man who was wrapped in the Shroud.


    TURIN, May 2 (AFP) - Thousands of pilgrims filled Turin's Piazza San Carlo on Sunday as Pope Benedict XVI celebrated mass before visiting the Shroud of Turin, believed by many to be the burial cloth of Jesus Christ.

    "The Holy Shroud eloquently reminds us always" of Jesus's suffering, the Pope said in his homily, about one of the most revered objects in Christendom and also one of the most disputed.

    The mysterious linen, which shows a man's body and face many believe to be of Jesus, "mirrors our suffering in the suffering of Christ," said the pontiff near the cathedral housing the shroud.

    The 83-year-old Pope, wearing gold vestments and mitre, had arrived at the piazza aboard the popemobile as crowds pressing against barricades applauded and waved the yellow-and-white colours of the Vatican.

    The Roman Catholic Church has never pronounced on the authenticity of the shroud, which was discovered in the French city of Troyes, southeast of Paris, in the mid-14th century.

    Members of the royal Savoy family -- Prince Victor Emmanuel, his wife Marina Doria and son Emmanuele Filiberto -- were among the guests at the mass, the ANSA news agency reported.

    The Shroud came into the possession of the Savoys in 1453, and they moved it to Turin in 1578.

    The monarchy that ruled Italy until the end of World War II finally bequeathed it to the Holy See in 1983.

    The cloth became an overnight international sensation in 1898 after amateur photographer Secondo Pia obtained a negative image with far more striking features than those of the natural, sepia-coloured positive.

    No one has come up with a scientific explanation for the image, and no one has managed to replicate it.

    Radiocarbon dating analysis in 1988 determined that the fibres in the cloth date from the Middle Ages, sometime between 1260 and 1390, but those findings have in turn been challenged with suggestions the samples were contaminated.

    Some two million people are expected to view the shroud over six weeks that began on April 10 in this northern Italian city.

    The showing is the first in a decade and the first since the shroud was painstakingly restored in 2002, with the removal of patches and a backing cloth that were added after a fire damaged it in 1532.

    New technologies have offered ever new ways to analyse the shroud, which measures 4.4 by 1.1 metres (14.3 by 3.7 feet).

    Able to study the back of the shroud after the restoration of 2002, Italian scientists in 2004 discovered a second, even fainter image.

    The front and back images are not identical, leading them to rule out that the back image was created by paint or any other substance soaking through the linen.

    Digital photography, meanwhile, has allowed an extremely high-definition look at the linen.

    A Turin studio, using a cutting-edge digital camera and oblique lighting, produced a photograph of 39 million pixels, reportedly showing new aspects of the face, nape and wound in the chest.

    And a new radiocarbon dating method was unveiled this year that may lay to rest the crucial question of the shroud's age. The new process does not require samples but instead exposes the object to an electrically charged gas.

    Turin, the Piedmont capital and home to the Fiat auto giant, has made extensive preparations to handle the onslaught of visitors through May 23, especially in security and crowd control.


    For the AP, in the following story, to consider this pastoral visit planned over a year ago as merely 'a break' for the Holy Father is really not to understand at all the spiritual function of the Pope, in this deliberately narrow insistence on seeing him as nothing more than a corporate CEO.


    Pope takes break from scandal,
    visits Turin Shroud

    by NICOLE WINFIELD



    TURIN, Italy, May 2 (AP) — Pope Benedict XVI took a break Sunday from dealing with the clerical sex abuse scandal to pray before the Shroud of Turin, the linen with an image of a crucified man on it that some believe is Christ's burial cloth and others dismiss as a medieval fake.

    Benedict celebrated an open-air Mass under gray skies before some 25,000 faithful in the northern city of Turin. [Italian media, including Turin's resident newspaper, La Stampa, estimated 50,000 - the square itself can accommodate 25,000 but a similar number filled the streets leading into Turin's largest piazza.]

    Later in the day, he was to meet with young people and the infirm and then pray before the Shroud, one of the most important relics in Christianity.

    The 14-foot-long, 3.5-foot-wide (4.3-meter-long, 1 meter-wide) cloth has gone on public display for the first time since the 2000 Millennium celebrations and a subsequent 2002 restoration.

    Kept in a bulletproof, climate-controlled case in Turin's cathedral, it has drawn nearly 2 million reservations from pilgrims and tourists eager to spend three to five minutes viewing it.

    At the start of Sunday's Mass, Turin archbishop Cardinal Severino Poletto welcomed Benedict to join those who have silently prayed before the sepia-toned cloth, "this sacred linen that speaks in an impressive way of the Passion of Christ."

    The shroud bears the figure of a crucified man, complete with blood seeping from his hands and feet, and believers say Christ's image was recorded on the linen's fibers at the time of his resurrection.

    Benedict referred to Christ's death and resurrection in his homily, saying Christ's glory began with his death. "He loved humanity, giving his life for us," Benedict said.

    Benedict's visit to the holy relic is a bit of a respite from meetings with bishops to discuss resignations from inside their ranks over sex abuse by priests of children and the bishops' failure to report it to civil authorities.

    In the past week, Benedict met with German bishops to discuss one high-profile resignation and he has another such meeting planned Monday with Belgian bishops.

    In between, he met with five Vatican investigators who reported on an eight-month probe into the Legionaries of Christ; the Vatican announced Saturday that Benedict would appoint a personal delegate to lead the discredited order and reform it after revelations that its founder sexually abused seminarians and fathered at least one child.

    While the visit to Turin is a break of sorts, it's not without its own controversies: The Vatican has tiptoed around the issue of just what the Shroud of Turin is, calling it a powerful symbol of Christ's suffering while making no claim to its authenticity. [Because the authenticity of a relic is not as important as the faith in it and engendered by it through the centuries

    A Vatican researcher said late last year that faint writing on the linen, which she studied through computer-enhanced images, proves the cloth was used to wrap Jesus's body after his crucifixion.

    But experts stand by carbon-dating of scraps of the cloth that determine the linen was made in the 13th or 14th century in a kind of medieval forgery. That testing didn't explain how the image on the shroud — of a man with wounds similar to those suffered by Christ — was formed.

    However, some have suggested the dating results might have been skewed by contamination and called for a larger sample to be analyzed.

    When Pope John Paul II visited the Shroud during a 1998 public display, he said its mystery forces questions about faith and science and whether it really was Christ's burial shroud. But he said the church had "no specific competence to pronounce on these questions" and urged continuous study.

    Monsignor Giuseppe Ghiberti, president of the Turin archdiocese's commission on the Shroud, has said the Vatican, which owns the cloth, might consider a new round of scientific tests after the public display ends May 23.

    During the 2002 renovations, cloth patches applied by French nuns in the 16th century to repair the shroud after a fire were removed and fold marks and creases were smoothed out. The cloth is now kept flat rather than rolled out on a spool, to prevent creases from reappearing.

    French crusader Robert of Clari mentioned seeing the cloth in 1203 in Constantinople at the imperial palace, but the first actual records trace it only to Lirey in France in 1354.

    It was bequeathed to the Pope by former King Umberto II of Italy, a member of the House of Savoy, upon his death in 1983.

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    MASS AT PIAZZA SAN CARLO - II



    The Pope arrived at Piazza San Carlo in his Popemobile straight from the airport. A formal welcome ceremony took place before the Mass.




    Here is a translation of the Holy Father's homily:

    Dear brothers and sisters!

    I am happy to find myself with you on this festive day and to celebrate this solemn Eucharist for you.

    I greet everyone present, in particular the pastor of your archdiocese, Cardinal Severino Poletto, whom I thank for the warm address to me on behalf of everyone.
    I also greet the archbishops and bishops present, the priests, religious, the representatives of ecclesial associations and movements.

    I address myself with deference to the mayor, Dr. Sergio Chiamparino, grateful for his kind greeting, to the representatives of the government and to civil and military officials, with special thanks to those who generously offered their cooperation for the realization of this pastoral visit.

    I also think of those who are not able to be present, especially the sick, those who are alone, and those who find themselves in difficulty.

    I entrust to the Lord the city of Turin and all its inhabitants in this Eucharistic celebration, which, invites us every Sunday to participate communally at the dual table of the Word of truth and the Bread of eternal life.

    We are in Eastertide, which is the time of the glorification of Jesus. The Gospel we have just heard reminds us that this Glorification is realized through the Passion. In the paschal mystery, Passion and Glorification are closely joined into an indissoluble unity.

    Jesus says: “Now the Son of Man is glorified, and God is glorified in him” (John 13:31) when Judas leaves the Upper Room to carry out the plan of his betrayal, which will lead to the Master’s death: At this moment, precisely, the glorification of Jesus begins.

    The Evangelist John makes it clear: he does not, in fact, say that Jesus was glorified only after his passion, through his resurrection, but shows that his glorification began precisely with the Passion. In it Jesus manifests his glory, which is the glory of love, of giving oneself entirely. He loved the Father, doing his will to the very end, with a perfect oblation; he loved humanity, giving his life for us. Thus, already in his Passion he was glorified, and God was glorified in him.

    But the Passion is only the beginning. Jesus says that his glorification is also to come (cf. 13:32). Then when he announces his departure from this world (cf. 13:33), almost as a testament to his disciples to continue his presence among them in a new way, the Lord gives them a new commandment: “I give you a new commandment: that you love one another. As I loved you, love one another” (13:34). If we love each other, Jesus will continue to be present in our midst.

    Jesus speaks of a “new commandment.” But what is new about it? Already in the Old Testament, God gave the commandment of love; now, however, this commandment has become new insofar as Jesus makes a very important addition to it: “As I loved you, love one another.”

    What is new is precisely this “loving as Jesus loved.” The Old Testament did not prescribe a way to love, it only formulated the precept to love. Jesus, however, gave himself to us as model and source of love - a love without limits, universal, able to transform all negative circumstances and all obstacles into occasions to progress in love.

    In recent centuries, the Church in Turin knew a rich tradition of sanctity and generous service -- as the archbishop and the mayor pointed out -- thanks to the work of zealous priests, men and women in both active and contemplative religious communities, and faithful laypeople.

    Therefore, Jesus’s words thus acquire a particular resonance for this Church, a Church that is generous and active, beginning with her priests. Giving us the new commandment, Jesus asks us to live his love, and of his love, which is the truly credible, eloquent and effective sign to announce the Kingdom of God to the world.

    Obviously with our own powers, we are weak and limited. There is always a resistance to love in us, and in our existence, there are many difficulties that provoke divisions, resentment and rancor. But the Lord promised us he would be present in our life, and this makes us capable of this generous and total love, which knows how to overcome all obstacles.

    If we are united to Christ, we can truly love. Loving others as Jesus loved us is possible only with that strength that is communicated to us in our relationship with him, especially in the Eucharist, in which his Sacrifice of love that generates love becomes present in a real way.

    I would like to say, then, a word of encouragement especially to the priests and deacons of this Church, who dedicate themselves with generosity to pastoral work, and to the religious. Sometimes being a worker in the Lord’s vineyard can be tiring, duties multiply, there are so many demands, there is no lack of problems: Learn to draw daily from this relationship of love with the Lord in prayer the strength to transmit the prophetic announcement of salvation; re-center your existence on what is essential in the Gospel; cultivate a real dimension of communion and fraternity in the priesthood, in your communities, in your relationship with the People of God; in service, testify to the power of love that comes from on high.

    The first reading that we heard indeed presents us with a special way of glorifying Jesus: the apostolate and its fruits. Paul and Barnabas, at the end of their first apostolic trip, return to the cities that they have already visited and reanimate the disciples, exhorting them to remain solid in the faith, because, as they say, “we must enter into the Kingdom of God through many tribulations” (Acts 14:22).

    Christian life, dear brothers and sisters, is not easy; I know that there is no lack of difficulties, problems, and concerns in Turin: I think in particular of those who actually live in precarious conditions, because of the scarcity of jobs, the uncertainty of the future, physical and moral suffering. I think of families, young people, of old people who often live in solitude, the marginalized, immigrants.

    Yes, life brings many difficulties, many problems, but it is precisely the certainty that comes from faith, the certainty that we are not alone, that God loves everyone without distinction and is near to everyone with his love, that makes it possible to face, to live through and to overcome the toll that daily problems take.

    It was the universal love the risen Christ urged on them that moved the apostles to go out of themselves, to spread the word of God, to spend themselves without reserve for others, with courage, joy and serenity.

    The Risen One has a strength of love that overcomes every limit, that does not stop at any obstacle. And the Christian community, especially in the most pastorally demanding situations, must be a concrete instrument of this love of God.

    I exhort families to live the Christian dimension of love in simple daily actions - in family relationships, overcoming divisions and misunderstandings; and in cultivating faith, which makes communion still stronger.

    Even the rich diverse world of the university and culture should not lack testimony of the love the Gospel today speaks of in the capacity for attentive listening and humble dialog in the search for truth, with the certainty that Truth itself will come to us and grip us.

    I would also like to encourage the efforts, often difficult, of those who are called on to administer public affairs: collaboration in pursuing the common good os a sign that Christian thinking on man is never against his freedom, but for greatere fulfillment that can only find its realization in a 'civilization of love'.

    To everyone, in particular the young people, I want to say: Never lose hope, that which comes from the risen Christ, from God’s victory over sin and death.

    Today’s second reading shows us precisely the final outcome of Jesus’s Resurrection: it is the new Jerusalem, the holy city, that comes down from heaven, from God, prepared as a bride for her husband (cf. Revelation 21:2).

    He who was crucified, who shared our suffering -- as the sacred Shroud also reminds us in an eloquent way -- is he who is risen and wants to reunite all of us in his love.

    It is a stupendous, “powerful,” solid hope, because, as Revelation says: “[God] will wipe away every tear from their eyes, and death will be no more, nor will there be any mourning or lament anymore, because the former things will pass away” (21:4).

    Does the holy Shroud not communicate the same message? In it we see, as in a mirror, our sufferings in the sufferings of Christ: “Passio Christi. Passio hominis.”

    It is because of this that the Shroud is a sign of hope: Christ faced the cross to put up a wall against evil; to make us see, in his passion, the anticipation of that moment when, even for us, every tear will be wiped away, when there will no longer be death, mourning, or lamentation.

    The passage from Revelation ends with this statement: “He who sits upon the throne says: ‘Behold, I make all things new’” (21:5).

    The first absolutely new thing realized by God was Jesus’s resurrection, his heavenly glorification. It is the beginning of a whole series of “new things” in which we also have a share.

    “New things” are a world full of joy, in which there is no more suffering and destruction, there is no rancor and hate, but only the love that comes from God and transforms everything.

    Dear Church in Turin, I have come among you to confirm you in the faith. I would like to exhort you, firmly and with affection, to remain firm in that faith that you have received and that gives meaning to life: Never lose the light of hope in the Risen Christ, who is able to transform reality and make all things new; Live God’s love in a simple and concrete way in the city, in the neighborhoods, in communities, in families: “As I have loved you, love one another.”

    Amen.



    Before the Mass ended, the Holy Father also led the 'Regina caeli' prayers, before which he said the following:



    As we prepare to conclude this solemn celebration, let us turn in prayer to the Most Blessed Mary, who is venerated in Turin as the principal patron saint with the title of Most Blessed Virgin of Good Comfort (Beata Vergine Consolata).

    To her, I entrust this city and all those who live here. Watch, o Mary, over families and the world of labor. Watch over those who have lost faith and hope. Comfort the sick, the prisoners and all the suffering. Sustain, oh Help of Christians, the young, the aged, and people in difficulty.

    Watch, o Mother of the Church, over the pastors and the entire community of believers so that they may be 'salt and light' in the midst of society.

    The Virgin Mary is she who more than any other has contemplated God in the human face of Jesus. She saw him newborn, wrapped in swaddling clothes, laid in a manger. She saw him right after he died, when they wrapped him in a shroud and carried him to the tomb.

    Within her was impressed thet image of her tortured son, but it is an image that was then transfigured by the Resurrection. Thus, in Mary's heart, was kept the mystery of the face of Christ, mystery of death and of glory.

    From her, we can always learn to look at Jesus with love and faith, and to see in his human face the Face of God.

    To the Most Holy Mother, I entrust with gratitude all those who have worked for this visit and for the Exposition of the Shroud. I pray for them and that these events may favor a profound spiritual renewal.




    There's a wealth of photos that I have not even begun to sort. I will post additional photos after I have done all the translation of the papal texts.

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    Also a placeholder. The English service of Vatican Radio does not have ready translations of the papal texts this time, and these are the only photos I have seen so far of this event, all three from Vatican Radio's online mini-slideshow of recent events.

    ENCOUNTER WITH DIOCESAN YOUTH
    Piazza San Carlo





    Here is a translation of the Holy Father's message at the rally:


    Dear young people of Torino!
    Dear young people who have come from Piedmont and surrounding regions!

    I am truly glad to be with you on this visit to Turin to venerate the Holy Shroud. I greet all of you with great affection and thank you for your welcome and the enthusiasm of your faith.

    Through you, I greet all the young people of Turin and of the dioceses of Piedmont, with a special prayer for those who are living in situations of suffering, difficulty or disorientation.

    I address a special thought and strong encouragement to those among you who are taking the road towards priesthood, the consecrated life, or towards generous choices to serve the neediest.

    I thank your Pastor, Cardinal Severeino Poletto, for the kind words he has addressed to me, and I thank your representatives who presented to me the propositions, the problems and the expectations of the young people of this city and the region.

    Twenty five years ago. on the occasion of World Youth Day, our beloved Venerable John Paul II wrote an Apostolic Letter to the young people of the world, focused on the encounter of Lesus with the rich young man in the Gospel (Letter to the Youth, March 11, 1985).

    On the basis of this Gospel passage (cfr Mk 10,17-22; Mt 19,16-22) - which was also the subject of my reflection for this year's message for World Youth Day, I wish to offer some thoughts that I hope may help you in your spiritual growth and in your mission within the Church andin the world.

    The young man in the Gospel, we know, asks Jesus: "What must I do to have eternal life?" Today it is not easy to speak about eternal life and eternal realities, because the mentality of our time tells us that nothing is definitive - that everything changes, and changes rapidly.

    "To change' has become, in many cases, the order of the day, the most exalting exercise of freedom, and that is why even you, young people, have often come to think that it is impossible to make definitive choices which would commit you for the rest of your life.

    But is this the right way to use your freedom? Is it really true that in order to be happy, we should content ourselves with small momentary joys which, after they are done, leave bitterness in the heart? Dear young people, this is not true freedom, and true happiness cannot be reached that way.

    Each of us is created not to make provisional and revocable choices, but definitive and irrevocable choices that give a full sense to our existence. We see it in our life: every beautiful experience which fills us with happiness, we don't want to end.

    God has created us with 'for always' in mind, he has placed in the heart of each of us the seed of a life that can achieve something beautiful and great. Have the courage to make definitive choices and live them faithfully! The Lord can call you to matrimony, to the priesthood, to the consecrated life, to some special way of giving yourself: answer him generously!

    In the dialog with the young man, who possessed many riches, Jesus indicated what was the most important and greatest wealth in life: love. To love God and to love others with all of oneself. The word love - we know - lends itself to many interpretations and has different meanings. We need a Teacher, Christ, who teaches us its most authentic and profound meaning, who leads to the the source of love and life.

    Love is the name of God himself. The apostle John reminds us: "God is love", and he adds, "Not that we have loved God, but that he loved us and sent his Son as expiation for our sins", and "if God so loved us, we also must love one another" (1 Jn 4,8.10-11)

    In the encounter with Christ and in reciprocal love, we experience in ourselves the life of God, who stays in us with his perfect, total, eternal love (cfr 1 Jn 4,12).

    Therefore there is nothing greater for man - a mortal and limited being - than to participate in the lif0e of God's love. Today, we live in a cultural context that does not favor profound and disinterested human relationships, but on the contrary, often leads us to close in on ourselves, to individualism, to allowing selfishness to prevail.

    But the heart of a young person is by nature sensitive to true love. That is why I address each of you with great confidence to say: It is not easy to make something beautiful and great in your life - it is demanding, but with Christ, everything is possible.

    In the look of Jesus, who, as the Gospel tells us, gazed with love on the young man, we grasp God's desire to be with us, to be near us. God desires our Yes, our love. Yes, dear young people, Jesus wants to be your friend, your brother in life, the teacher who shows you the way to follow in order to achieve happiness.

    He loves you for who you are, in your frailty and weakness, because, touched by his love, you can be transformed.

    Live this encounter with Christ's love in a strong personal relationship with him. Live it in the Church, especially in the Sacraments. Live it in the Eucharist, in which his Sacrifice is made present: he truly gives his Body and Blood for us, to redeem the sins of mankind, so that we may become one with him, so that we too can learn the logic of giving oneself.

    Live it in Confession, where in offering us his forgiveness, Jesus welcomes us with all our limitations, in order to give us a new heart that is able to love as he does.

    Learn and be familiar with the Word of God, and meditate on it, especially in lectio divina, the spiritual rading of the Bible.

    Finally, learn to encounter the love of Christ in the Church's testimony of charity. Turin's history offers you splendid examples: follow them, concretely living the gratuity of service. Everything in the ecclesial community should be aimed at making men tangibly feel the infinte charity of God.

    Dear friends, the love of Christ for teh young man of the Gospel is the same that he has for each of you. It is not a love confined to teh past, it is not an illusion, it is not reserved for a few.

    You will encounter this love and will experience all its fecundity if you sincerely seek the Lord and if you licve with commitment your participation in the lofe of the Christian community. Let each one feel himself 'a living part' of the Church, engaged in its work of evangelization, without fear, in a spirit of sincere harmony with your brothers in the faith and in communion with your Pastors, leaving behind every individualist tendency even in living the faith, in order to breathe in fully the beauty of being part of the great mosaic that is the Church of Christ.

    Today, I cannot fail to point to a young man of your city as a model - Blessed Pier Giorgio Frassati, who was beaitified twenty years ago. His existence was completely enveloped by the grace and the lvoe of God, and was devoted, with serenity and joy, to passionate service of Christ and of his brothers.

    Young like you, he lived his Christian formation with great commitment and agve his testimony of faith, simply and effectively. A youngman who was fgascinated by the beauty of the Gospel of the Beatitudes, who experienced all the joy of being a friend of Christ, of following him, of feeling himself very much a living part of the Church.

    Dear young people, have the courage to choose what is essential in life. "To live, but not just to scrape a living!", the Blessed Pier Girogio often said. Like him, you will discover that it is worth committing yourself for God and with God, to answer his call in your fundamental choices, and in your daily decisions, even when there is a price to pay.

    The spiritual path of the Blessed Pier Giorgio Frassati reminds us that the path of the disciples of Christ requires the courage to get out of oneself, to follow the road of the Gospel. You cna live this demanding path of the spirit in the parishes and in other ecclesial entities.

    You can live it in pilgrimage on World Youth Days, an occasion that is always awaited. I know you are preating for the next great meeting, which will take place in Madrid in 2011. I wish with all my heart that this extraordinary event, to which I hope you can participate in great numbers, may contribute to make grow in each of you the enthusiasm adn faithfulness to follow Christ and accepting his message with joy as the soruce of new life.

    Young people of Turin and Piedmont, be witnesses for Christ in our time! May the Holy Shroud be, especially for you, an invitation to imprint on your spirit God's face of love, so that you yourselves, in your circles, among your contemporaries, may be a credible expression of the face of Christ.

    May Mary, whom you venerate in your Marian shrines, and St. John Bosco, patron of young people, help you to follow Christ, without ever tiring.

    You will always have my prayers and my Blessing, which I give you with great affection. Thank you for your attention.






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    00 02/05/2010 19:57



    VENERATION OF THE HOLY SHROUD
    Cathedral of Turin,
    Chapel of the Shroud




    Detail of the Shroud showing the imprinted face.




    Benedict XVI:
    The Shroud reminds us
    of the darkness mankind
    has experienced in our time




    TORINO, May 2 (Translated from ANSA) In front of the Holy Shroud, in the dimness of the Guarini Chapel housing the relic, Pope Benedict XVI said that with the years, he has become even more sensitive to "the message of this extraordinary icon".

    He called the chroud a symbol of Holy Saturday, 'when God was hidden' in a kind of 'no-man's land', but also a prefiguration of his Resurrection.

    Everyone, he said, has experienced a sense of the 'frightening sense of abandonment' that death could represent, but "Jesus Christ, in death, went beyond that human solitude in order to guide us to surpass it with him."

    In a moving meditation, the Holy Father said, "This was a much awaited moment for me. I have been before the Holy shroud before, but this time, I am experiencing this pilgrimage and this moment before it with particular intensity. Perhaps because the passing of the years has made me even more sensitive to the message of this extraordinary icon. Perhaps, or I would say, above all, because I am here as the Successor of Peter, and I carry in my heart the entire Church, and all of mankind".

    "We have all felt at some time a frightening sense of abandonment, which is what makes us most fearful of death, as when we were children, we were afraid to be alone in the dark and only the presence of a person who loves us could reassure us.

    "This is precisely what happened on Holy Saturday: In the kingdom of death, the voice of God resounded... The unthinkable happened - namely, that Love had penetrated into hell. Even in the extreme darkness of the most absolute human solitude, we can hear a voice that calls us, and find a hand that leads us out".

    Visibly emotional, the Pope remained in prayer and absolute silence for at least five minutes in front of the Shroud. Kneeling beside him in front of the icon was the Archbishop of Turin, Cardinal Severino Poletto.

    He told the congregation - many of them cloistered nuns present on special dispensation - that the Shroud interpellates all mankind living in the shadows of wars, violence and the horrors of the past century.

    "Dear friends, in our time, mankind has become particularly sensible to the mystery of Holy Saturday. Hiding God has become part of contemporary man's mentality, in an existential, almost unconscious way, like a void in the heart that has been increasingly growing larger".

    He cited the famous statement by the German philosopher Nietszche who declared "God is dead. And we have killed him". He noted that this expression was taken almost literally from Christian tradition.

    "After the two world wars, the lagers and the gulags, Hiroshima and Nagasaki, our age has become increasingly a Holy Saturday - the darkness of these days challenges all of us who ask questions about life and death, and particularly, it challenges us who are believers. We, too, have something to do with this darkness".

    But, he added, "the death of the Son of God, Jesus of Nazareth, has a completely opposite meaning, totally positive, a source of comfort and of hope". [Too bad, the report sounds incomplete.]




    Here is a translation of the full meditation:


    Dear friends,

    This was, for me, a much-awaited moment. I have been before the Holy Shroud on other occasions, but this time, I am living this pilgrimage and this occasion with particular intensity.

    Perhaps it is because the passage of years has made me even more sensitive to the message of this extraordinary icon. Perhaps - I would say, above all - it is because I am here this time as the Successor of Peter, and I carry in my heart the entire Church, and even all of mankind.

    I thank the Lord for the gift of this pilgrimage, and for the opportunity to share with you a brief meditation, the theme of which was suggested to me by the subttitle of this solemn Exposition, namely, the mystery of Holy Saturday.

    One can say that the Shroud is the icon for this mystery, the icon of Holy Saturday. Indeed it is a burial cloth which wrapped the remains of a man who was crucified, corresponding in every way to what the Gospels say of Jesus, who, having been crucified at noon, expired around three in the afternoon.

    When evening came, since it was Parasceve, or the eve of the solemn Paschal Sabbath, Joseph of Arimathea, a rich and authoritative member of the Sanhedrin, courageously asked Pontius Pilate for permission to bury Jesus in a new tomb that he had ordered excavated not far from Golgotha.

    Having obtained the permission, he bought a burial cloth, and after Jesus was taken down from the Cross, he wrapped him in that cloth and buried him in the sepulcher (cfr Mk 15,42-46). Thus says the Gospel of St. Mark, with whom the other evangelists concur.

    Jesus remained in the tomb until the dawn of the day following the Sabbath, and the Shroud of Turin offers us the image of how his body lay in the tomb during that time - which was chrnologically brief (about a day and a half), but immense, infinite, in its value and its significance.

    Holy Saturday is the day when God was hidden, as one reads in an ancient homily: "What is happening? Today there is a great silence over the earth, a great silence, and stillness, a great silence because the King sleeps... God has died in the flesh, and the underworld has trembled" (Homily on Holy Saturday, PG 43, 439).

    In the Credo, we profess that Jesus Christ was "crucified under Pontius Pilate, died and was buried; he descended into hell, and on the third day, he rose again from the dead".

    Dear brothers and sisters, in our time, especially for those who have experienced the past century, mankind has become particularly sensible to the mystery of Holy Saturday. Hiding God is part of contemporary man's spirit, in an existential manner, almost unconscious, like a void in the heart that has grown increasingly larger.

    Towards the end of the 19th century, Nietzsche wrote: "God is dead! And it is we who killed him". This famous statement, is clearly taken almost literally from the Christian tradition - we often say it in the Via Crucis, perhaps without fully realizing what we are saying.

    After the two world wars, the lagers and the gulags, Hiroshima and Nagasaki, our age has become increasingly a Holy Saturday: the darkness of that day challenges all those who ask themselves about life, and it particularly challenges us believers. We too have something to do with this darkness.

    Nonetheless the death of the Son of God, of Jesus of Nazareth, has an opposite aspect, totally positive, that is a source of comfort and of hope.

    This makes me think of the fact that the Holy Shroud is like a 'photographic' document, with a 'negative' and a 'positive' image. Indeed, it is precisely that: the deepest myetery of the faith is at the same time the most luminous sign of unbounded hope.

    Holy Saturday is a 'no man's land' between death and resurrection, but into this 'no man's land' entered someone, the Only One, who passed through it with the signs of his Passion for man: Passio Christi, passio hominis.

    And the Shroud speaks to us precisely of this moment - it testifies precisely to that unique and unrepeatable interval in the history of mankind and the universe, in which God, in Jesus Christ, shared not just our dying, but also our remaining in death - it is the most radical solidarity.

    In that 'time beyond time', Jesus Christ 'descended into hell'. What does this statement mean? It means that God, having made himself man, reached the point of entering man's extremest and absolute solitude, there where no ray of love enters, where total abandonment reigns without any word of comfort: the underworld.

    Jesus Christ, remaining in death, went beyond the door of that ultimate solitude in order to lead even us to surpass it with him.

    All of us have felt at some time the frightening sense of being abandoned, and what we most fear about death is precisely that, just as when we were children, we were afraid to be alone in the dark, and only the presence of a person who loved us could reassure us.

    This is exactly what happened on Holy Saturday: the voice of God resounded in the kingdom of death. The unthinkable had occured, namely, that Love had penetrated into the bowels of Hell. Even in the extreme darkness of the most absolute human loneliness, we can hear a voice that calls us and find a hand that leads us out.

    The human being lives for the fact that he is loved and he can love - and if, love has penetrated the space of death itself, then even there, life has arrived. In the hour of extreme solitude, we shall never be alone: Passio Christi, passio hominis.

    This is the mystery of Holy Saturday. Precisely from the darkness of the death of the Son of God, has emerged the light of a new hope: the light of the Resurrection.

    And it seems to me that, in looking at this sacred cloth with the eyes of faith, we can perceive something of that light. In effect, teh Shroud was immersed in that profound darkness, but it is at the same time luminous.

    I think that if thousands upon thousands of people come to venerate it - without counting those who contemplate it in images - it is because they see in it not just darkness but also the light. Not so much the defeat of life and love, but rather victory, the victory of life over death, of love over hatred.

    Yes, they see the death of Jesus, but they also see his Resurrection. In the bosom of death, life now pulses insofar as love is present.

    This is the power of the Shroud: from the face of this 'man of sorrows', who carries on him the Passion of man in every time and in every place, even our passions, our sufferings, our difficulties, our sins.

    “Passio Christi. Passio hominis”. From this face emanates a solemn majesty, a paradoxical lordship. This face, these hands, these feet, this chest, this whole body speaks - it is itself a word that we can hear in silence.

    How does the Shroud speak? It speaks with blood, and blood is life! The Shroud is an Icon written in blood - the blood of a man who was flagellated, crowned with thorns, crucified and wounded on the left side. The Image impressed on the Shroud is that of a dead man, but the blood speaks of his life. Every trace of blood speaks of love and life. Especially that abundant stain near his rib, made by the blood and water shed copiously from a major wound caused by the tip of a Roman lance.

    That blood and water speak of life. It is like a spring that murmurs silently, and we can hear it, we can listen to it, in the silence of Holy Saturday.

    Dear friends, let us always praise the Lord for his faithful and merciful love. When we leave this holy place, let us carry in our eyes the image of the Chroud, let us carry in our hearts this word of love, and let us praise God with a life full of faith, hope and charity.

    Thank you.




    This report from Reuters, which leads off with the visit to the Shroud itself but covers the same ground as the two other news service reports earlier, follows the herdline set down by AP that this is a 'break' for the Pope... As usual, the reporter also takes little note of the Holy Father's meditation... Also, none of the news agency reports mention that as Cardinal Ratzinger, the Holy Father visited the Shroud in 1993, information provided by the Vatican Radio commentator...


    Pope, in respite from scandal,
    visits Turin Shroud

    By Philip Pullella


    TURIN, Italy, May 2 (Reuters) – Pope Benedict, in a respite from the sexual abuse crisis that has rocked his Church, on Sunday venerated the mysterious linen that some believe was Jesus Christ's burial cloth and others say is a perfect fake.

    The Pope, at the end of a day trip to this northern Italian city, viewed the Shroud of Turin, which is on a rare display for several months [Weeks, not months! April 1 to May 23 - why not give the dates???] and expected to attract two million visitors.

    "The Shroud is an icon written in blood," he said after viewing the cloth, which is displayed behind glass in the Guarini Chapel of Turin's cathedral.

    The shroud, measuring 4.4 meters by 1.2 meters, bears the image, eerily reversed like a photographic negative, of a crucified man.

    It shows the back and front of a bearded man with long hair, his arms crossed on his chest, while the entire cloth is marked by what appears to be rivulets of blood from wounds in the wrists, feet and side.

    Benedict said the Shroud represented "that unique and unrepeatable moment in the history of humanity and the universe" between what Christians believe was Jesus Christ's death and resurrection. He also said it "totally corresponds to what the Gospels tell of Jesus."

    By comparison, when his predecessor John Paul viewed the Shroud in 1998, he urged scientists not to dismiss the cloth but said it was more a powerful reminder of Jesus' suffering than a matter of faith.

    Benedict's visit offered him a break from the pedophilia scandal rocking the Church. On Saturday he took control of the Legionaries of Christ, a powerful priestly order in crisis since its founder was discovered to have been a sexual molester who led a double life with several mistresses.

    This week, he meets prelates from Belgium, where one bishop resigned last month after admitting he sexually abused a boy.

    Scientists have been at a loss to convincingly explain how the image was left on the cloth, which is displayed only several times a century. The last exhibition was in 2000.

    Carbon dating tests by laboratories in Oxford, Zurich and Tucson, Arizona in 1988 caused a sensation by dating it from between 1260 and 1390. Skeptics say it is a masterful forgery, made to attract the profitable medieval pilgrimage business.

    The accuracy of the tests was challenged by some hard-core believers who said restorations of the Shroud in past centuries had contaminated the results.

    After surfacing in the Middle East and France, it was brought by Italy's former royal family, the Savoys, to their seat in Turin in 1578. In 1983 ex-King Umberto II bequeathed it to the late Pope John Paul.

    The Shroud narrowly escaped destruction by fire several times in its history.


    In its wrap-up story of the day, the AP's Nicole Winfield comes to a questionable conclusion. The Holy Father very clearly states that he believes the Shroud documents the sufferings 'written in blood' - as they appear to be, literally - of a man who, in effect, suffered injuries identical to those that the Gospel describes of Christ's Passion.

    But the Church, speaking through her Popes, has repeatedly said, it is not for her to pronounce the authenticity of the Shroud as having been the burial cloth of Jesus of Nazareth. At the same time, persons who have no religious faith probably will never understand that faith does not have to depend on scientific proof - and that is why it is called faith!



    Pope all but endorses
    authenticity of Turin Shroud

    By NICOLE WINFIELD



    TURIN, Italy, May 2 (AP) – Pope Benedict XVI all but gave an outright endorsement of the authenticity of the Shroud of Turin on Sunday, calling the cloth that some believe is Christ's burial shroud an icon "written with the blood" of a crucified man.

    During a visit to the Shroud in the northern Italian city of Turin, Benedict didn't raise the scientific questions that surround the linen and whether it might be a medieval forgery. Instead, he delivered a powerful meditation on the faith that holds that the Shroud is indeed Christ's burial cloth.

    "This is a burial cloth that wrapped the remains of a crucified man in full correspondence with what the Gospels tell us of Jesus," Benedict said. He said the relic — one of the most important in Christianity — should be seen as a photographic document of the "darkest mystery of faith" — that of Christ's crucifixion and resurrection.

    The 14-foot-long, 3.5-foot-wide (4.3-meter-long, 1 meter-wide) cloth has gone on public display for the first time since the 2000 Millennium celebrations and a subsequent 2002 restoration. Kept in a bulletproof, climate-controlled case in Turin's cathedral, it has drawn nearly 2 million reservations from pilgrims and tourists eager to spend three to five minutes viewing it.


    The Shroud bears the imprint of both the front (left side) and back sides of the body, with the famous Face immediately to the left of center.

    The Shroud bears the figure of a crucified man, complete with blood seeping from his hands and feet, and believers say Christ's image was recorded on the linen's fibers at the time of his resurrection.

    Benedict focused in his meditation on the message that the blood stains conveyed, saying the Shroud was "an icon written in blood; the blood of a man who was whipped, crowned with thorns, crucified and injured on his right side.

    "The image on the Shroud is that of a dead man, but the blood speaks of his life. Each trace of blood speaks of love and life," Benedict said.

    The Vatican to date had tiptoed around the issue of just what the Shroud of Turin is, calling it a powerful symbol of Christ's suffering while making no claim to its authenticity.

    Benedict's meditation — delivered after he prayed as if in a trance before the shroud — appeared to imply that in the end it doesn't matter what science says about its authenticity. [But that has always been the implicit premise underlying the veneration of the Shroud - and of any sacred relic, for that matter. Otherwise, the Church would simply have placed it in a museum!]

    "The Shroud of Turin offers us the image of how his body lay in the tomb during that time (of death); time that was brief chronologically — about a day and a half — but was immense, infinite in its value and significance," Benedict said.

    A Vatican researcher said late last year that faint writing on the linen, which she studied through computer-enhanced images, proves the cloth was used to wrap Jesus's body after his crucifixion.

    But experts stand by carbon-dating of scraps of the cloth that determine the linen was made in the 13th or 14th century in a kind of medieval forgery. That testing didn't explain how the image on the Shroud — of a man with wounds similar to those suffered by Christ — was formed.

    However, some have suggested the dating results might have been skewed by contamination and called for a larger sample to be analyzed.

    When Pope John Paul II visited the Shroud during a 1998 public display, he said its mystery forces questions about faith and science and whether it really was Christ's burial shroud. But he said the church had "no specific competence to pronounce on these questions" and urged continuous study.

    Benedict, who has made the interplay of faith and science a hallmark of his papacy, did not mention the role of science and reason in his remarks Sunday. [[There was no reason to. He did not come to Turin to argue the 'science' of the Shroud but to venerate it as an object of faith, which has reasons that transcend science, and which science deliebrately excludes.]

    [The rest of the story is a repeat of her earlier report, rehashing the sex abuse stories and the case of Fr. Maciel. She adds a couple of paragraphs about protestors in Turin.}

    On Sunday, a few hundred anti-Vatican demonstrators gathered in Turin to protest the Pope's visit, the Vatican's handling of sex abuse cases and it's role in society in general. Demonstration organizer Maria Matteo said Vatican documents detailing how clerical abuse cases should be processed insisted on secrecy.

    When the former Cardinal Joseph Ratzinger was head of the Vatican's Congregation for the Doctrine of the Faith, "he clearly said that these problems shouldn't be spoken about. What more does there need to be (to blame him)?" she told Associated Press Television News.
    [Willfully or genuinely ignorant knee-jerk protestors speaking to faux-ignorant reporters who are even more compulsive knee-jerking robots...]

    BTW, Italian media all reported the faint fizzle of those protestors hardly noticed in the general enthusiasm in Turin today. Here is what AP's Italian affiliate, APCOM reporrts about it:

    There were few people at the sit-in organized by radicals for 12 noon n Piazza Savoia at the foot of the Siccardi monument. And far from the number anticipated - 800 had registered on Facebook yesterday - at the anti-clerical demonstration that had proclaimed a 'No Sindone, No Pope' Day. About 200 young people, among them many self-proclaimed anarchists, gathered in the covered market at Piazza Madama Cristina, performing theatrical skits and discodancing, and posing no problem to the forces of law and order deployed there to keep control, just in case.

    In contrast, of course, tens of thousands of Catholic youth filled up Piazza San Carlo again in the afternoon, when the Pope returned to address them... And don't forget, Turin is one of the most left-activist cities in Italy because it is the home of Fiat and other major industries.

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    00 03/05/2010 01:13



    When the Holy Father devoted his catechesis last Wednesday to two of Turin's famous 19th-century 'social saints', it was certainly extraordinary that one of them is named 'Giuseppe Benedetto' - just as it is extraordinary that the saint whose feast day was April 16 (until it as moved up to April 17 for St. Bernadette) was the French Benoit-Joseph Labre!


    VISIT TO THE 'PICCOLA CASA':
    St Giuseppe Benedetto Cottolengo's
    'little house' that has become
    a major medical institution




    I've not seen a separate story yet on the Pope's visit today to St. Joseph Benedict Cottolengo's Piccola Casa di Providenza, but there are a few pictures... And it is strange there is no Wikipedia entry for 'the Cottolengo' as the Torinese refer to it, whereas a Google search of 'Coccolengo hospital' turns up a number of medical articles or reports referring to advanced work in cardiac or cancer medicine performed by its doctors.




    Eminent Cardinals,
    dear brothers and sisters!

    I wish to express my joy and my thanks to the Lord who has led me to you in this place, where in many ways and according to a special charism, charity and the Providence of the heavenly Father are manifested.

    Ours is a meeting that harmonizes very well with my pilgrimage to the Holy Shroud, on which we can read all the tragedy of suffering, but also, in the light of the Resurrection of Christ, the full significance that it has for the redemption of the world.

    I thank Don Aldo Sarotto for the significant words he addressed to me. Through him, my thanks goes to all those who work in this place, the Little Home of Divine Providence, as St. Giuseppe Benedetto Cottolengo called it.

    I greet with gratitude the three religious families born in the bosom of the Cottolengo and the 'imagination' of the Holy Spirit. And thank you all, dear patients, who are the precious treasure of this home and this work.

    As you perhaps know, at the General Audience last Wednesday, along with the figure of St. :eopoldo Murialdo, I also presented the charism and work of your founder. Yes, he was a true and proper champion of charity, whose initiatives, like luxuriant trees, are before our eyes and that of the world.

    Rereading the testimonies of his time, we see that it was not easy for St. Cottolengo to begin his enterprise. The many initiatives of assistance already present in the area did not suffice to heal the wound of poverty which afflicted the city of Torino.

    St. Cottolengo sought to respond to this situation, taking in people who were in difficulty, especially those who would not be received or cared for by others.

    The first nucleus of the Home of Divine Providence did not have it easy and did not last long. In 1832, in the Valdocco zone, a new structure came into being, with the help of some religious families.

    San Cottolengo, although he was undergoing tragic moments in his own life, always kept a serene confidence in the face of events. Attentive to the signs of God's paternity, he recognized, in all situations, his presence and his mercy in the poor, the most lovable image of his greatness.

    He was guided by a profound conviction: "The poor are Jesus," he said. "They are not just his image. They are Jesus in person, and as such, we must serve them. All poor people are our masters, those who, to the material eye, may be so repulsive, are our supreme masters, they are our true treasures. If we do not treat them well, they will chase us out of the Little Home. They are Jesus".

    St. Giuseppe Benedetto Cottolengo committed himself for God and for man, moved in the depth of his heartb by the words of the apostle Paul: The charity of Christ urges us (cfr 2 Cor 5,14). He wanted to translate this into total dedication to serving the least and the forgotten.

    The fundamental principle of his work was, from the start, the exercise of Christian charity towards all, which allowed him to recognize the great dignity of every man, even those at the margins of society. He understood that whoever is struck by suffering and rejection tends to to close up and isolate himself, and to manifest mistrust of life itself.

    That is why to take responsibility for so much human suffering meant, for our saint, to create relations of affective closeness, familiar and spontaneous, giving rise to structures that could favor such closeness, with that familial style that continues even today.

    The reecovery of human dignity, for St. Giuseppe Benedetto Cottolengo, meant re-establishing and appreciating everything human: from fundamental psycho-social to moral and spiritual needs, from the rehabilitation of physical functions to the search for a sense to life, making the person feel that he is still a living part of the ecclesial community and of the social fabric.

    We are grateful to this great apostle of charity because, in visiting this place and meeting the daily suffering in the faces and limbs of so many of our brothers and sisters who are welcomed here as in their own homes, we cam experience the value adn the most profound significance of suffering and pain.

    Dear patients, you have an important role: living your sufferings in union with Christ who was crucified and resurrected, you take part in the mystery of his suffering for the salvation of the world.

    Offering our pain to God through Christ, we can collaborate in the victory of good over evil, so that God can make our offering, our act of love, fruitful.

    Dear brothers and sisters, all of you who are here, each for his own reason, do not feel extraneous to the destiny of the world, but that you are precious pieces in the beautiful mosaic that God, like a great artist, is creating day by day even with your contribution.

    Christ, who died on the Cross to save us, allowed himself to be nailed on the Cross, in order that from that wood, from that sign of death, life could flower in all its splendor.

    This Home is is one of the mature fruits born from the Cross and the Resurrection of Christ, and shows that suffering, evil, and death do not have the last word, because life can rise again from death and suffering.

    One of you, whom I wish to recall, has given exemplary testimony of this: the Venerable brother Luigi Bordino, a stupendous figure of a religious nurse.

    In this place, therefore, we understand better that because the passion of man was assumed by Christ in his Passion, then nothing is lost. Passio Christi, passio hominis is understood here in a special way.

    Let us pray to the crucified and risen Lord so that he may illumine our life, the present and the future, sorrow and joy, the efforts and the hopes of all mankind.

    To all of you, dear brothers and sisters, invoking the intercession of the Virgin Mary and of St. Giuseppe Benedetto Cottolengo, I impart my blessing from the heart: May it comfort and console you in your trials and obtain every grace that comes from God, author and giver of every perfect gift.

    Thank you.





    From the EWTN coverage I saw, the Holy Father prayed with some of the wards and the personnel of the Cottolengo at the Church where he met them, and after addressing them, he also met with some of the patients.

    When he arrived, there were a number of people outside the building, and it seems that before he left, he took time to address them despite a drizzle.



    In preparation for the Pope's visit a Turin site published the following article, which gives us some information about the Cottolengo, as well as Turin's constellation of social saints:

    TURIN'S SOCIAL SAINTS

    As we all know, Turin and Piedmont are the birthplaces of great Social Saints. Two images can help have an idea of Turin's saintliness from the 19th Century to date: a great fresco and the Alpine range around the town. Not all elements of a fresco have the same importance, each contributes to create the beauty of the entire work. The same applies to the Alpine range; peaks acquire their powerful beauty also thanks to the beauty of other lesser ones.

    So we meet, among others, Saint Giovanni Bosco, Saint Giuseppe Benedetto Cottolengo, Saint Giovanni Cafasso, Giulia Colbert di Barolo, the Blessed Faà di Bruno, Saint Leonard, the Blessed Pier Giorgio Frassati and the Blessed Giuseppe Allamano.

    Saint Giovanni Bosco (1815-1888)
    Born at Castelnuovo d'Asti, he matched clear faith and ardent Christian Charity mixed with unusual common-sense and an iron will serving clear intelligence, even as a child.

    In particular he understood the problems of the young people of Turin at the dawn of the Industrial Revolution with all the social issues involved.

    Saint Giovanni Bosco founded the Salesian Congregation at Turin in 1864 on the basis of the evangeliser principles of Saint Francis of Sales and his followers were called Salesians. He later added the Institute of the Daughters of Mary our Lady Help of Christians to the male congregation.

    In a few years' time, his tireless activity created a network of homes, colleges, lodging-houses, schools, laboratories and recreation homes in Italy and abroad, that have acquired world renown.

    The reason for the success reached by the Apostle of Youth mainly lies in the fact that Don Bosco wanted his oratories or recreational centres to prepare good Christians and citizens: this is why he wanted his meeting places to be a family, where young people could not only play but also learn a trade and approach life seriously.


    Saint Giuseppe Benedetto Cottolengo (1776-1842)
    A native of Bra, Saint Giuseppii Benedetto Cottolengo was the vicar of the Turin church of Corpus Domini for nine years. His real vocation was uncovered by a dramatic episode that occurred during this period.

    A poor sick and pregnant woman had reached Turin on her way to Lyons. The tuberculosis hospital refused to take her in because she was pregnant and the maternity home wouldn't either because she was sick. Before the statue of the Holy Mother of Grace placed on the right side of the Church of Corpus Domini (already famed for the episode of the Eucharistic Miracle of Turin in 1453), he received the inspiration to create a home open to everyone, whatever disease they might suffer from, without distinction of race or creed. That is how his work started.

    He opened his first infirmary on January 17, 1828, with four beds in a few rooms of the house called the red vault house (from the colour of the entrance gate ceiling), practically in front of his parish church.

    The number of patients soon increased and in 1832 he had to move to the Valdocco district and originated what was called the Piccola Casa della Divina Provvidenza (the Small House of Divine Providence).

    The means for this huge enterprise were nearly exclusively a limitless trust in Divine Providence, matched with constant prayers and sacrifices. The Saint (always imitated by his successors) never refused to help any miserable human being, even in the face of much hostility and misunderstanding.

    Today, the Piccola Casa, which the Torinesi fondly call Il Cottolengo, is an imposing complex of buildings where all is work, prayer and charity.

    Thousand of patients are cared for by nuns and volunteer workers of both sexes. Its structure divides into various families, each with a specific function; some perform menial duties besides caring for the sick. The most modern and up to date kitchen, mess and health care systems are applied in this citadel of charity.

    Several Turin doctors lend their work free of charge and can apply the latest health care means. Nursing is mainly performed by the Families of Charity, who admirably devote their help to the needy for the love of God and their next.

    Development of the Piccola Casa has been prodigious. Over 100 homes operate in Italy and abroad today.



    Saint Giuseppe Cafasso (1811-1860)
    A native of Castelnuovo, he was the apostle of prisons and the comforter of those condemned to the death penalty, and was also called the gallows priest for this. He is the patron Saint of prison chaplains. A monument has been erected to his memory at the road crossing of Corso Regina Margherita, Corso Principe Eugenio and Corso Valdocco (called the Rondò della Forca or the Gallows Roundabout).


    Giulia Colbert, Marquise of Barolo (1785-1864)
    This French gentlewoman, a descendant of Minister Colbert, married the richest man of Piedmont, Tancredi Falletti di Barolo. After settling at Turin in 1814, she spent her immense property, time and efforts in works of charity of great social import and was a pioneer in prison reform especially.

    This limpid and exceptional female personage founded and supported several charities including Turin's first ever children's nursery (together with her husband, a man of exceptional culture, faith and social sensitivity).

    She was awarded a gold medal by the Government for the sense of self-denial shown during the 1835 cholera epidemic of Turin.


    Tlessed Francesco Faà di Bruno (1825-188)
    He served as an officer in the Sardinian-Piedmontese Kingdom's army and proved to be a man a great culture and an outstanding social benefactor, especially in 1858, when he founded the charitable institution Opera Pia Santa Zita in the popular district of San Donato, for the assistance and promotion of house servants.


    Saint Leonardo Murialdo (1828-1900)
    This nobleman worked with Don Bosco and dealt especially with youth during the last decades of the 19th Century. In 1866 he accepted the post of director of the Istituto Artigianelli and in 1873,founded the Congregation of Saint Joseph. His teachings anticipated what would be enunciated later as the Social Doctrine of the Church.


    Blessed Giuseppe Allamano (1851-1926)
    A priest and a man of great piety and austere way of life. He was the spiritual director of the Turin seminary and rector of the Sanctuary of La Consolata (the Holy Mother Comforter). In 1901 he founded the Congregation of La Consolata Missionaries (now over 2000 strong) engaged in many Third World countries.


    Blessed Pier Giorgio Frassati (1901-1925)
    A member of an upper middle class family of Turin, he decided to work for the poor, for evangelical and non-ideological reasons. This young man with crystal clear faith worked with the Azione Cattolica. He lived his life with real joy, worked for his neighbor and committed himself tirelessly for the poor, whom he served as a brother of the Conference of Saint Vincent. He died of a sudden attack of pneumonia, probably caught when visiting the sick on the eve of his obtaining a degree in engineering.


    So Turin is a town of saints - social saints or builders of charitable activities. They lived among the people, whose needs they satisfied with typically Subalpine concreteness, finding the inexhaustible source of indefatigable devotion to their neighbors in their love for God.

    [Modificato da TERESA BENEDETTA 03/05/2010 14:21]
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    Monday, May 3
    Saints Philip and James, Apostles

    Second from right: St. Philip, in El Greco's series on The Apostles; the other paintings are by unidentified painters.
    ST. PHILIP THE APOSTLE (d. 80 AD)
    Benedict XVI dedicated a catechesis to him on Sept. 6, 2006, citing him as the model for all Christians who desire to know Christ - 'Come and see, as he told his friend, who later became the apostle Bartholomew. He is always mentioned fifth among the Twelve. Widely accepted tradition says that he was martyred by crucifixion in Phrygia (what is now central Turkey) where he had gone to preach with his sister Marian and Bartholomew, after praching in Syria and Greece.


    Second from right: James the Minor in El Greco's series on The Apostles; extreme right, by Georges de la Tour.
    ST. JAMES THE MINOR (or JAMES THE LESS)
    His title distinguishes him from St. James the Major, brother of the Apostle John. Benedict XVI dedicated his catechesis on June 24, 2006, to him, pointing out that he was the author of the first catholic epistle in the New Testament (i.e., not addressed to a specific Church, as Paul's letters were). He was important in the early Church for his relations with the Jews. His Epistle is famous for saying that good works are the normal work of faith [a statement that Benedict XVI says complements Paul's words about justification by grace), and for advocating that Christians should abandon themselves to God's will. Legend also says that he died a martyr, being cast off a tower by the Jews and then stoned to death.
    Readings for today's Mass: www.usccb.org/nab/readings/050310.shtml



    No OR today.


    THE POPE'S DAY

    The Holy Father performed the last rites and preached the eulogy at the funeral Mass this morning
    in St. Peter's Basilica for Cardinal Paul Augustine Mayer, OSB, who died last Friday at the age of 98.


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    FUNERAL MASS FOR
    CARDINAL PAUL AUGUSTINE MAYER, OSB


    Pope Benedict XVI performed the last rites and preached the eulogy at the funeral Mass this morning in St. Peter's Basilica for Cardinal Paul Augustine Mayer, OSB, who died last Friday at the age of 98.

    Cardinal Angelo Sodano, dean of the College of Cardinals, presided at the Mass with otheer cardinals now in Rome, at the Atlar of Peter's Chair.



    Here is a translation of the Holy Father's eulogy for his late friend, before he performed the final rites of Ultima Commendatio and Valedictio around the casket.


    Venerated Brothers,
    Distinguished Ladies and Gentlemen,
    Dear brothers and sisters:

    Even for our beloved brother Cardinal Paul Augustin Mayer, the time has come to leave this world. He was born almost a century ago in the very place, Altoetting, which is the site of the famous Marian shrine to which, for us Bavarians, so many affections and memories are linked.

    This is the destiny of human existence: It flourishes on earth - at a specific place - and is called back to heaven, the homeland from which it mysteriously came.

    "Desiderat anima mea ad te, Deus" (My soul longs for you, O God) (Ps 41/42,2). In the word desiderat is all of men, his flesh and spirit, earth and heaven. It is the original mystery of the image of God in man.

    The young Paul Mayer - who as monk would be called Augustin - studied this theme in the writings of Clement the Alexandrian for his doctorate in theology. it is the mystery of eternal life, deposited in us like a seed at Baptism, and which asks to be kept alivethroughout the voyage of our life, to the day when we render our spirit back to God the Father.

    "Pater, in manus tuas commendo spiritum meum" (Father, into your hands I commend my spirit)(Lk 23,46). The last words of Jesus on the Cross guide us in prayer and in meditation, as we gather at the altar to give our final greeting to our lamented brother.

    Every funeral celebration of ours is held in the sign of hope: In Jesus's last breath on the Cross (cfr Lk 23,46; Jn 19,30), God gave himself entirely to mankind, filling up the void left by sin and re-establishing the tirumph of life over death.

    Because of this, every man who dies in the Lord participates through faith in this act of infinite love, in some way brings his spirit together with Christ, in the certain hope that the hand of the Father will resurrect him from the dead and will introduce him to the Kingdom of life.

    "Hope does not disappoint," said the apostle Paul, writing to the Christians of Rome, "because the love of God has been poured out into our hearts through the holy Spirit that has been given to us" (Rm 5,5).

    This great and failsafe hope, based on the solid rock of God's love, assures us that the life of those who die in Christ "is not taken away by transformed", and "while the dwelling on this earthly exile is destroyed, an eternal home in heaven is being prepared" [Preface fo rthe dEceased I].

    In an age like ours, in which the fear of death throws many persons into desperation and the search for illusory comforts, the Christiani s distinguished by the fact that he places his certainty in God, in a Love so great that it can renew the entire world.

    "Behold, I make all things new" (Rev 21,5), says He who sits on the throne, towards the end of the Book of Revelations (Apocalypse). The vision of the new Jerusalem expresses the realization of mankind's most profound desire: to live together in peace, no longer with the threat of death, but enjoying full communion with God and among ourselves.

    The Church and, in particular, the monastic community, constitute a prefiguration on earth of this final goal. It is an imperfect anticipation, marked by limitations and sin, and therefore, always needing conversion and purification.

    Nonetheless, in the Eucharistic communion, there is also a foretaste of the triumph of the love of Christ over what divides and mortifies us.

    "Congregavit nos in unum Christi amor" (The love of Christ has brought us together in unity): This was the episcopal motto of our venerated brother that he has left to us. As a son of St. Benedict, he experienced the promise of the Lord: "The victor will inherit these gifts, and I shall be his God, and he will be my son" (Rev 21,7).

    Formed by the Benedictine fathers at the St. Michael Abbey in Metten, he professed his monastic vows in 1937. All his life, he sought to live what St. Benedict says in the Rule: "Never place anything ahead of the lvove of Christ".

    After his studies in Salzburg and Rome, he undertook a long and much appreciated activity of teaching in the Pontifical University of Sant'Anselmo, where he became Rector in 1948 and kept that position for 17 years.

    It was during that time that the Pontifical Liturgical Institute was created, which had become a fundamental reference point for the preparation of trainers in the field of liturgy.

    After the Second Vatican Counci, he was elected Abbot of his beloved Abbey in Metten, carrying out this function for five years, until in 1972, the Servant of God Pope Paul VI named him Secretary of the Congregation for the Religious and for Secular Institutes, and personally consecrated him a bishop in February 1972.

    During his years of service in that dicastery, he promoted the gradual actuation of the instructions of the Second Vatican Council regarding religious families. In this particular field, zas a religious himself, he demonstrated outstanding human and ecclesial sensitivity.

    In 1994, the Venerable John Paul II entrusted him with the responsibility of Prefect of the Congregation for Divine Worship and the Discipline of Sacraments, making him a cardinal in the consistory on May 25, 1985, and giving him title to the Church of St. Anselm on the Aventine.

    Afterwards, he named him the first president of the Ecclesia Dei Pontifical Commission. Even in this new and delicate responsibility, Cardinal Mayer showed himself to be a zealous, faithful servant, always seeking to apply the message of his motto: "The love of Christ has brought us together in unity".

    Dear friends, our life is at every moment in the hands of the Lord, especially at the moment of death. Because of this, with the confident invocation of Jesus on the Cross: "Father, into your hands I commend my spirit", we wish to accompany our brother Paul Augustin, as he completes his passage from this world to the Father.

    At this moment, my thoughts cannot fail to go to the Shrine of the Mother of Graces in Altoetting. Spiritually turned to that place of pilgrimage, let us entrust to the Blessed Mother our prayers for the lamented Cardinal Mayer. He was born near that shrine, he conformed his life to Christ according to the Benedictine Rule, and he died in the shadow of the Vatican Basilica. Msy our Lady, St. Peter and St. Benedict accompany this faithful disciple of the Lord into his Kingdom of light and peace. Amen

    .






    Tomorrow's double issue of OR (5/3-5/4) includes the text of an interview given in September 2000 by the late Cardinal Mayer, in which he talks among other things about Vatican II:


    Left photo from Fr. Z, with Mayer in Metten in 1991, the year after Mayer ordained him a deacon in Rome; two file photos of Cardinal Mayer in recent years.

    Cardinal Mayer on Vatican-II,
    where he played a key
    administrative role

    Excerpt from an interview
    by ANDREA MONDA
    Translated from
    the 5/3-5/4/10 issue of





    You participated actively in Vatican II...
    Yes, I was the secretary of the preparatory commission, during the council and after the council. The nomination came out of the blue in July 1960 in a telephone call from Cardinal Giuseppe Pizzardo, who was then Prefect of the Congregation for Seminaries and Unviersities [now called the Congregation for Catholic Education].

    The recent beatification [this interview was in September 2000] of John XXIII revived memories of the 'Papa buono' who courageously announced at St Paul outside thw Walls on January 25, 1959 that he was convoking a Second Vatican Ecumenical Council,

    He followed our preparatory work with great interest and encouragement. I will not forget a personal inervnetion by him at one session of the Preparatory Commission that ahd to do with priestly vocation.

    He underscored that his own vocation was entirely his personal decision, not influenced by anyone. Rather, he said, he was so transparent about it that he was teased, 'Giovannino, pretino'.

    "But do not think, however," he told us with a smile, "that I myself experienced no difficulty about my choice. Just t wear a cassock, from the time we were in minor seminary. meant 30 buttons to manipulate in the morning, and the same 30 at night. What an undertaking!"

    Optimistically, the Pope thought that the program for the Council could be completed in one sitting from October 11 to December 8, 1962. Abandoning this hope in the summer of 1962 was like his 'Fiat' to his successor to carry on to a successful conclusion the Councul he began.

    [The cardinal then talked about the right interpretation of the Council.]

    The Council has often been referred to as signifying a clear division between a dark period - that time before the Council - and subsequent flowering. But that is an a-historical claim. It is not true that everything was all 'black' before.

    Great conflicts within the Council have often been underscored. Of course, there were tensions. There were differences of opinion and it was sought to find a valid synthesis between the most precious treasures of past ecclesial life and the new motivations based on an opening that was not blind but reasonable about the signs of the times.

    The document Optatam totius was approved by the Council fathers on first reading with a majority of more than two-thirds. Its approval by vote was for myself and the Commission a cause for great joy, and I remember meeting another bishop near St. Peter's Square [after the vote], and we hugged each other in celebration, holding up the traffic!

    Our rather ingenuous euphoria made us forget that the fate of any Conciliar text depends strongly on the seriousness with which it will be read, assimilated and put into practice!

    What do you remember of Paul VI?
    he was a profoundly spiritual man, gifted with an impressive capacity for prayer. He was completely dedicated to his job, without sparing himself. He giverned the Church in didfficult years.

    From the ecclesial point of view, Papa Montini was very open to all theological, ecumenical and political developments - both those that were promising as well as those that were threatneing.

    But he - who had happily encded the Council and considred it 'a great gift', relatively early had to suffer much for its failure to be assimilated within the Church. The period had begun os the so-called 'spirit of the Counci', as a result of which the true recognition, interpretation and execution of the Conciliar principles were all avoided.

    Paul VI, with, as he said 'my heart filled with disappointment", had to live through the years after the Council, when, instead of the awaited sunny day, what followed was clouds and storm - a fact that was made more sorrowful because the troubles that afflicted the Church did not come from outside it nut from within.

    [At that point, the cardinal stopped because the TV came on with a direct broadcst of John Paul II from Fatima. Excusing himself, the cardinal sat in front of the TV set, along with two American nuns, who silently materialized just as they had disappeared two hours earlier.

    The three figures seemed not to be watching TV as much as they were praying together with the Pope.I realized that our conversation was done, and I murmured a quiet 'Good night' to excuse myself
    ....]




    Father Z says in his blog that according to the nuns who took care of Cardinal Mayer, he celebrated Mass as usual 24 hours before he died, although he had been feeling weak in the past two weeks. Then he declined very rapidly and died peacefully in bed. He will buried in Metten on May 12.

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    The Vatican's big 'wager':
    To rebuild Maciel's Legion from scratch


    The Vatican has spoken bluntly about Father Maciel's offenses
    and the system of power that covered up his disgraceful life.
    It will set the agenda for reconstructing the Legionaries of Christ.
    Meanwhile, Pope Benedict's cardinal-delegate will have full powers over the LC.





    ROME, May 3, 2010 – The statement released two days ago by the Holy See regarding the Legionaries of Christ is extremely significant. It should be read from start to finish. But a thorough understanding of it requires some explanatory notes.

    The five bishops who carried out an Apostolic Visitation of the Legion - each one a prominent figure in their respective countries – delivered their reports to the Vatican in mid-March after seven months of investigations in their respective geographic areas.

    On the basis of their reports, and with extensive citations from them, the Vatican Secretariat of State prepared a working document.

    Called back to the Vatican at the end of April, the five inspectors worked all day Friday, April 30, and Saturday morning, reviewing the document and their reports with Cardinal Tarcisio Bertone, together with Cardinal William J. Levada, prefect of the congregation for the doctrine of the faith, Cardinal Franc Rodé, prefect of the congregation for religious, and Archbishop Fernando Filoni, deputy secretary for general affairs at the Secretariat of State.

    The group also drafted the statement issued later Saturday by the Vatican.

    Benedict XVI sat in on the group's work for an hour and a half, in silence, on the morning of Friday, April 30. Before leaving them, he encouraged those present to make concrete proposals, on the basis of which he would make his decisions.

    But this was only the latest act in the role of absolute leadership played by Joseph Ratzinger in the case of the Legionaries of Christ.

    At the end of 2004, it was he who ordered an investigation of their founder, Marcial Maciel Degollado, despite the general belief held by the entire Curia at the time that the charges were unfounded, and by
    Pope John Paul II himself.

    As Pope, it was he who in 2006 issued a sentence that amounted to condemnation of Maciel [although a canonical trial was waived because of the Mexican priest's age and state of health at the time].

    It was he who in the summer of 2009 ordered the Apostolic Visitation of the Legion.

    The statement enunciates, for the first time in an official Vatican document, the offenses of the Legion's founder, offenses that not even the sentence in 2006 had formulated.

    These are identified as "extremely serious and objectively immoral behaviors," and in some cases as "real crimes," tending to depict "a life devoid of scruples and of authentic religious sentiment."

    The statement also makes a severe and unprecedented judgment of the "system of relationships" constructed around Maciel, of the "silence of the entourage," of the "mechanism of defense" of his disgraceful life.

    Writing that "most of the Legionaries were unaware of this life," the statement implicitly affirms that some of them did know about it.

    So there will be no indulgence for the "system of power" that closed ranks around Maciel before and after his death, meaning the current central and territorial leaders of the Legion.

    In particular, it is completely unrealistic to think that the ax might spare the two supreme leaders, director general Álvaro Corcuera and vicar general Luís Garza Medina.

    The latter of these, until now the real man in charge of the Legion from the financial point of view, has done everything possible over the past few weeks to position himself as a new Talleyrand, capable of remaining in the saddle even in the Thermidor, after having supported the Terror.

    But Maciel also appeared "untouchable" – as the statement recalls – and capsized in the end.

    With a great deal of realism, the working document that was discussed did not take for granted the success of the work of reconstruction that the Legion will have to accomplish. About the future, it used the word "wager."

    One element of hope – according to the statement – is provided by the "great number of exemplary religious" encountered by the visitors, animated by "authentic zeal for the spread of the Kingdom of God."

    But of the 800 priests of the Legion, only about 100 are now deliberately working for a "path of profound renewal." Most of them are still disoriented, traumatized by the revelations about the founder, submissive to the authority of the leaders they see as their only source of stability.

    In addition to the appointment of a commissioner, the Vatican authorities announced two other provisions in the statement.

    The first was already expected, and will be a supplemental apostolic visitation of Regnum Christi, the lay association that flanks the Legionaries, also founded by Maciel.

    The second provision, on the other hand, emerged from the discussion in recent days. An independent commission will be created to study the constitutions of the Legion, and in particular to "review the exercise of authority."

    As for the commissioner - the papal "delegate" who will assume full powers in the phase of rebuilding the Legion - it is expected that Benedict XVI will appoint him before the summer.

    At the meeting, the papal delegate's ideal qualities were described. Only one name has been mentioned so far - Mexican Cardinal Juan Sandoval Íñiguez, Archbishop of Guadalajara.

    Cardinal Sandoval is well acquainted with the Legion, which has its historic homeland in Mexico. He is also the titular archbishop of the church of Our Lady of Guadalupe in Rome, which belongs to the Legionaries.

    But he has never gotten mixed up with them and their intrigues, neither with Maciel nor with the current leaders. He is 77 years old, and is about to resign as head of the diocese because he is past canonical retirement age. He would therefore be able to dedicate himself to the matter full time.

    At the Vatican, he is a member of the congregations for the religious and for Catholic education, and of the prefecture for the economic affairs of the Holy See. Moreover, he is part of the commission of cardinals that supervises the Vatican bank IOR. He is seen as very resolute and trustworthy.

    One last observation. With this statement, the Holy See has overturned the dominant model of recent reporting on pedophilia. Instead of letting its agenda be dictated by the newspapers, instead of responding case by case to the deluge of accusations, this time the Holy See has taken the initiative. [The Apostolic Visitation was an initiative taken by Benedict XVI long before the sleeping wolves of the media awakened once more to the issue of sexual abuse by priests. Yet Saturday's announcement has been portrayed uniformly in the MSM - the (wolves) herd line - as a Vatican response to media pressure over sexual abuse!][

    In the case of the Legionaries, it is the media that have to play catch-up with the decisions of the Vatican authorities, and of the Pope in the first place. And it is hard to contest these decisions, which are distinctively ecclesiastical decisions, which no earthly tribunal may co-opt.

    Decisions intended not only to punish, but above all to heal, reinforce, purify, reconstruct within that order of grace and faith of which the Church is custodian.



    Meanwhile, further coarsening the herd line that the Vatican's actions on the Legion were the result of media pressure, the New York Times now puts a spin that blames Cardinal Ratzinger for not having pushed forward with the investigation of Maciel when he was the head of CDF. Anything to place him in the wrong ,and not to attribute anything good to him!


    In stalled inquiry,
    a view of Vatican politics

    By Daniel J. Wakin and James C. McKinley Jr.
    New York Times News Service
    May 03. 2010


    As Cardinal Joseph Ratzinger, Pope Benedict XVI halted an inquiry into allegations of sexual abuse against the Rev. Marcial Maciel Degollado, an influential priest. He would not address the case for eight years.

    The two former Mexican seminarians had gone to the Vatican in 1998 to personally deliver a case recounting decades of sexual abuse by one of the most powerful priests in the Roman Catholic Church, the Rev. Marcial Maciel Degollado.

    As they left, they ran into the man who would hold Maciel’s fate in his hands, Cardinal Joseph Ratzinger, and kissed his ring. The encounter was no accident. Ratzinger wanted to meet them, witnesses later said, and their case was soon accepted.

    But in little more than a year, Ratzinger — the future Pope Benedict XVI — halted the inquiry.

    “It isn’t prudent,” he told a Mexican bishop, according to two people who later talked to the bishop.

    For five years, the case remained stalled,
    possibly a hostage to Maciel’s powerful protectors in the Curia, the Vatican’s governing apparatus, and his own deep influence at the Holy See.

    In any case, it took Ratzinger — by then Benedict — until 2006, eight years after the case went before him, to address Maciel’s abuses by removing him from priestly duties and banishing him to a life of prayer and penitence, though without publicly acknowledging his wrongs or the suffering of his victims.

    And on Saturday, four years after that, the Vatican announced that Benedict would appoint a special delegate to run the powerful worlldwide order that Maciel founded, the Legionaries of Christ, and establish a commission to examine its constitution.

    A close look at the record shows that the case was marked by the same delays and bureaucratic caution that have emerged in the handling of other sexual abuse matters crossing Benedict’s desk, whether as an archbishop in Munich or a cardinal in Rome.

    Benedict’s supporters believe he was trying to take action on the Maciel case but was thwarted by other powerful Church officials.
    But advocates for Maciel’s victims say that the Vatican’s eventual investigation and reckoning in the case were too little, too late.
    ‘This was tolerated’

    The Rev. Alberto Athie Gallo, a Mexican priest who in 1998 tried to bring allegations of sexual abuse by Maciel to the attention of Ratzinger, said the Vatican allowed Maciel, who died in 2008, to lead a double life for decades.

    “This was tolerated by the Holy See for years,” Athie said. “In this sense, I think the Holy See cannot get to the bottom of this matter. It would have to criticize itself as an authority.”


    For years, Maciel had cultivated powerful allies among the cardinals, through gifts and cash donations, according to reporting by Jason Berry in the National Catholic Reporter. Berry is co-author of a book about the order and helped break the story of the priest’s abuses.

    Chief among these allies was the former Vatican Secretary of State and the most powerful man next to Pope John Paul II, Cardinal Angelo Sodano, now the dean of the College of Cardinals and an outspoken defender of Benedict.

    “Until Pope Benedict confronts Sodano’s role in the cover-up of Maciel, I don’t see how he can move beyond the crisis that has engulfed his papacy,” Berry said. Berry reported that Ratzinger refused an offer of money from the Legionaries.

    Sodano did not respond to written requests for an interview.

    Maciel founded the Legionaries of Christ in Mexico in 1941. It grew to be a powerhouse and now operates in 22 countries, claiming to have 800 priests and 2,500 seminarians. It runs schools, universities, charities and media outlets.

    The order acquired the air of a personality cult, with Maciel’s pictures dominating the order’s buildings and his writings required reading.

    Maciel’s troubles with the Vatican dated to 1956, when his personal secretary accused him of drug abuse and financial mismanagement; he was suspended for two years during an investigation, after which he was cleared and reinstated in 1959.

    Reports of problems in the order persisted, including sexual abuse allegations forwarded to the Vatican starting in the late 1970s. In 1997, nine former Legion seminarians — a number of them prominent priests and professionals — detailed their abuse at the hands of Maciel in a series of articles in The Hartford Courant by Berry and Gerald Renner.

    That same year, La Jornada in Mexico City published a similar expose. The following year, eight of the men brought a complaint to the Congregation for the Doctrine of the Faith, which Ratzinger led. Jose Barba Martin, a historian at the prestigious ITAM university in Mexico, was one of them.

    He said he and another victim, Arturo Jurado, a language teacher, met with the Rev. Gianfranco Girotti, one of Ratzinger’s secretaries, on Oct. 17, 1998. They were represented during the meeting by their canon lawyer, Martha Wegan, and a Mexican canon lawyer, the Rev. Antonio Roqueni.

    By February 1999, the Congregation had officially accepted the case, according to a letter from Wegan.

    At around the same time as the case was accepted, Athie, who had become interested in the matter and was helping Maciel’s victims, wrote a letter outlining another abuse charge and gave it to Bishop Carlos Talavera of Mexico, who told him that he had delivered it to Ratzinger.

    In it, Athie described the detailed deathbed confession in 1995 of the Rev. Juan Manuel Fernandez Amenabar, who had told Athie about years of abuse by Maciel.

    In an interview, Athie said Talavera — who has since died — told him that the cardinal had read the letter and decided not to proceed with the case. “Ratzinger said it could not be opened because he was a person very beloved by the Pope,” referring to Maciel, “and had done a lot of good for the church. He said as well, ‘I am very sorry, but it isn’t prudent,’” Athie said. [In other words, this entire testimony is hearsay from a man who is no longer around to be questioned! How convenient!]

    Several former Legionaries have also said that Sodano, the dean of the College of Cardinals, was close to Maciel and may have played a role in either keeping information about him from John Paul or working to stymie an investigation.

    Others suspected jealousy of Maciel’s success. “The accusations truly were seen as unfounded and a vendetta against him,” said Sandro Magister, an Italian journalist who has closely followed the case.

    But something changed. In December 2004, Ratzinger opened a canonical investigation and sent Monsignor Charles Scicluna, a Maltese canon lawyer who in 2002 was appointed promoter of justice at the Congregation, to Mexico to question the plaintiffs.

    At the time, it was clear that Ratzinger would be playing an important role in a future conclave to elect the next Pope. And with the Pope’s health and power waning, Ratzinger may have felt a freer hand in acting against a figure protected by others in the Vatican — possibly to clear the decks for the next Pope, possibly to remove a stain on John Paul’s record or his own, should he be considered for the papacy.


    BY THE WAY...Where were the MSM hotshots when Berry broke the news about Maciel in 1997??? Where were tehy at all in covering the Maciel case since his possible double life first surfaced in the 1990s??? Obviously, neither the New York Times nor the AP, to name the lead 'sanctimpnious' agencies in all this, did not think it worthwhile to pursue at all! Nor did the Boston Globe which would act four years later to expose and express rightful outrage about what was happening in its own diocese - but ignored a potential huge story of the same nature in neighboring Connecticut in 1997.

    And no one in MSM picked up the Maciel story at all, not even when the sex abuse scandal erupted in the US in 2001-2002. Nor when the CDF disciplined him in 2006, after the few commentaries that accompanied that development's 15 minutes of fame in the media!

    Is it possible that Maciel's PR largesse influenced more than just some prelates in the Vatican?

    And why, when Jason Berry, resurrected the Maciel case in a piece for Global Post back in July 2009 did no one still pick it up????

    It wasn't until all the media outcry against Cardinal Ratzinger/Benedict XVI was in full hue recently that the National Catholic Reporter accommodated Berry's expose!

    It all seems to prove that MSM and liberal Catholic media will only go after a story if it serves their larger secular ideological purpose, and not because they really want to serve the truth!

    More inexplicable because the Maciel story had all the elements of a juicy sex scandal - far more than the tawdry deeds of a Father Murphy or Father Kiesle - and that also involved corruption and bribes, exposure of a man widely reputed by his followers to be a living saint, andreally BIG names at the Vatican????

    Why, all this time, did the Times and AP not deploy a single person to investigate the case in any way with the same dogged diligence that they have been going after Fr. Hullerman and Mons. Gruber in Bavaria, for offenses on a far smaller scale compared to the Legion scandal that involves an entire worldwide congregation????

    It can't be just congenital MSM hypocrisy!


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    00 03/05/2010 21:04


    I am surprised the ultra-liberal LA Times ran this piece at all...

    Undermining the faith
    Catholic bashers like to refer to priests as ‘men in dresses.’
    It’s just another in a growing number of media cheap shots
    directed at Pope Benedict XVI.

    by Charlotte Allen

    May 2, 2010

    "Men in dresses." That's who columnist Maureen Dowd blames for decay in "our religious kingdom."

    Which men in dresses is she referring too? The ballerinas-in-drag of Les Ballets Trockadero? The Marilyn Monroe lookalikes marching in gay pride parades? Nope. She's talking about Catholic priests.

    Lately Dowd, along with half the other columnists in America, has been speculating about what Pope Benedict XVI knew or didn't know concerning clerical abuse of minors back when he was Josef Ratzinger, acting as archbishop of Munich or as head of the Vatican's Congregation for the Doctrine of the Faith.

    And she and her gang seem to find it hilarious that Catholic priests and bishops often wear cassocks or other long traditional robes, especially on formal religious occasions and when celebrating Mass.

    It's odd that no one ever uses the word "dresses" to describe the ankle-length liturgical garments worn by Episcopal priests. Nor are Protestant ministers or Jewish rabbis derided as cross-dressers when they don long robes for religious services.

    Has anyone ever called the Dalai Lama "a man in a dress"? Or Genghis Khan? Not unless you wanted to see your ribcage sliced into salami by a scimitar.

    For most of human history long robes on men — whether the togas of Roman senators, the kimonos of Japanese samurai or the black gowns worn by judges and academics today — have been associated with status, dignity and, in the case of the clergy, the sacral separation of religious ritual from the ordinary activities of daily life.

    Indeed, so redolent of masculinity are those garments that when women enter the professions for which they are worn, they often soften and feminize them. Supreme Court Justice Ruth Bader Ginsburg, for example, wears lace collars with her judicial robes

    Catholic priests alone are mocked as ecclesiastical Lypsinkas in the media and elsewhere when they dare to wear the traditional garb of their calling. There is a reason for that.

    The latest round of abuse allegations, only one of which can be said to have occurred on Ratzinger's watch, aren't really about supposed Vatican cover-ups of sexual exploitation of children by clerics.

    They are yet another effort to discredit the Roman Catholic Church wholesale by people whose beefs with Catholicism rest on entirely different grounds — namely that it forbids abortion and homosexual conduct, it doesn't allow women to be priests, and it requires men who enter the priesthood to remain celibate.

    If you can undermine the Catholic Church and its theologically conservative current Pope with a cheap shot by calling its clergy a bunch of drag queens, the thinking seems to go, all well and good.

    Far better, though, to reach into your quiver for a more expensive and deadly shot, which is the best way to describe the current campaign, based on flimsy to nonexistent evidence, to implicate Benedict in a sinister conspiracy to shield Catholic clerics from the consequences of their sexual rapacity.

    Eight years ago, in 2002, the media performed a valuable, if painful, service to the church by exposing a large number of instances in which Catholic bishops in the U.S. acted in ineffectual, dilatory and self-serving ways during the 1970s, '80s and '90s so as to permit Catholic priests who were known child and teen molesters to continue serving in parishes.

    The revelations resulted in a drastic and salutary overhaul of the U.S. church's procedures for handling accusations of clerical sexual abuse of children.

    Even before then, in 2001, Ratzinger, as head of the Congregation for the Doctrine of the Faith under Pope John Paul II, had centralized and toughened standards for the Vatican's then-piecemeal system for disciplining abusive priests. As Pope, he has issued apologies to U.S. and, most recently, Irish victims of systematic Church mishandling of their cases.

    This year is essentially 2002 repeated as farce instead of tragedy, as journalists scramble to locate some microscopic shred of evidence that might connect Benedict to the handful of now-hoary abuse cases they have unearthed.

    The offenses enumerated in those cases are appalling: molesting deaf children; soliciting sex from the confessional. But it's not exactly the Vatican's fault that the diocese of Milwaukee, for example, waited 20 years, until 1996, before initiating proceedings to defrock a notorious, now-deceased priest-pederast, or that the diocese of Oakland never even tried to defrock Steven Kiesle, who pleaded guilty in 1978 to charges of fondling boys in his church rectory,

    Instead, the diocese relied on Kiesle's slow-moving voluntary petition to the Vatican for laicization while he continued to work as a parish youth minister in Contra Costa County.

    The German priest, Peter Hullerman, accused of having oral sex with an 11-year-old boy in 1979, was allowed by Ratzinger to move to Munich for psychotherapy in January 1980 (those were the days when people believed that counseling could cure sex offenders).

    Ratzinger's deputy allowed Hullerman to live in a rectory and help out in a parish during the therapy — a bad idea, but it's unclear whether Ratzinger ever read the memo authorizing that move.

    The Munich archdiocese subsequently allowed Hullerman to return to full-time parish work — a reprehensible idea, but the decision was made in September 1982, seven months after Ratzinger had left Munich to assume his Vatican post.

    That's all there is, folks. But that didn't stop Dowd and others from calling for Benedict's resignation from the papacy.

    Atlantic blogger and gay-marriage advocate Andrew Sullivan used the abuse cases as a platform to press for an end to priestly celibacy and the ban on homosexual activity.

    "I don't believe … that you can tackle this problem without seeing it as a symptom of a much deeper failure of the church to come to terms with sexuality, sexual orientation and the warping, psychologically distorting impact of compulsory celibacy," he wrote on April 1.

    Professional atheists Christopher Hitchens and Richard Dawkins went a step further, demanding that British law enforcement arrest Benedict on his planned visit to Britain later this year and turn him over to the International Criminal Court to be tried for "crimes against humanity."

    In a March 28 blog post for the Washington Post, Dawkins expressed his hope that "the whole rotten edifice [i.e. the Catholic Church] — the whole profiteering, woman-fearing, guilt-gorging, truth-hating, child-raping institution" would "tumble … amid a stench of incense and a rain of tourist-kitsch sacred hearts and preposterously crowned virgins."

    He also called Benedict a "leering old villain in a frock." Yes, it's "men in dresses" one more time.


    The anti-Catholic media frenzy has gotten to the point that even the staunchly nonreligious Brendan O'Neill, editor of Spiked, denounced what he called a "secular inquisition" aimed at the church. As the insult "men in dresses" that typically accompanies the attacks signifies, the new round of supposed revelations about Benedict has little to do with vindicating abuse victims or punishing clerical pedophiles. It has everything to do with discrediting and destroying the Catholic papacy and the Catholic Church as we know them and replacing them with something more to the bashers' liking.

    Charlotte Allen is the author of The Human Christ: The Search for the Historical Jesus and a contributing editor to the Minding the Campus website of the Manhattan Institute.

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    00 04/05/2010 12:37




    'You will never be alone':
    In Turin and at St. Peter's,
    Benedict XVI reflects
    on life and death

    by Jose Luis Restan
    Translated from

    May 4, 2010

    I have just returned from Turin, that always mysterious city which has been convulsed not a few times in its history. Industrial, republican, sometimes anti-clerical, but fertile ground for saints like the priests Bosco, Murialdo and Cottolengo.

    The city that has custody of the holy Shroud opened its arms to Benedict XVI on Sunday and welcomed his most beautiful reflection on the Shroud as a symbol of Holy Saturday - welcomed it as a prayer that makes us mute.

    On Monday morning, yet another such reflection and prayer to bid farewell to his old friend and brother cardinal and Bavarian, Paul Augustin Mayer.

    In front of his remains, the Pope spoke once again of life and death, of hope and its shadows, of sorrow and love, which pave the way from earth to heaven. What is there to say, after all, if we do not speak of these?

    After a Mass attended by a multitude in Piazza San Carlo, when he spoke of the mystery of love, of God-become-man who crossed across the threshold of death to rise again to introduce a new element in history, Benedict XVI came to the Cathedral of Turin and contemplated the Holy Shroud, icon of that unfathomable mystery of the divine entry into the kingdom of the Dead.

    Both theologian Joseph Ratzinger and Pope Benedict XVI, successor to the fisherman of Galilee, spoke - better yet, prayed - remembering that tremendous day and a half when the body of Jesus lay in the tomb: "that unique and unrepeatable interval in the history of mankind and the universe, when God, in Jesus Christ, shared not only our dying, but our remaining in death - in the most radical solidarity".

    He proceeds to recall the difficult historical esperiences of the twentieth century, the bestial destruction caused by the two world wars, the abolition of the human in Nazi lagers and Soviet gulags, the annihilation of Hiroshima and Nagasaki by nuclear terror - and he recalled Nietsche, who said "God is dead - and it is us who killed him!"

    Then the Pope left the ample perspective of history to speak of the personal 'frightening sensation of abandonment' that each of us experiences at times in our fear of death, like the child who is left alone in the dark without the loving presence of someone to make him feel safe.

    The Pope makes us look anew at the Shroud, which is much disputed by experts. He uses the word 'icon', the formulation he has chosen to describe this burial cloth "which wrapped the body of a man who was crucified in a way that corresponds to everything that the Gospels tell us about the Passion of Jesus".

    This great intellectual, with his capacity to make the most refined of arguments, weaves a prayer out of the image imprinted with blood on the Shroud before which generations and generations of the faithful have knelt.

    It is the image of death, "but each trace of blood speaks of love and life - especially that large stain on the left, resulting from the blood and water that gushed forth copiuosly from a wound caused by the tip of a Roman lance. That blood speaks of life - like a spring that murmurs in silence that we can hear, that we can listen to, in the silence of Holy Saturday".

    His message, directed at our daily fears and the desperation of a world in crisis, is that God-made-man entered man's supreme and absolute solitude, there where total abandonment reigns without a single word of comfort.

    "From the face of this 'man of sorrows', which carries the passion of man in every time and in every place, including our own passions, our sufferings, our difficulties and our sins" comes the message that "at the moment of maximum solitude, we are never alone".

    And Monday, in frot of the casket of his friend Cardinal Mayer, Benedict XVI had a chance to continue his prayer - accompanying his brother Bavarian on the passage which is no longer a dark and terrorizing tunnel.

    He recalls that human existence flourishes at a specific place on earth but is destined for heaven, that homeland from which it mysteriously came.

    "My soul desires you, Lord", Benedict XVI recited from the Psalms of Israel, adding that this desire is a synthesis of all that is human, flesh adn spirit, earth and heaven, the desire of his friend concretized in a life of many studies, changes and transfers, of responsibilities and ardious work, of successes as well as failures.

    Papa Ratzinger knows the experience well, and he seemed to be telling his friend that now would come complete fulfillment.

    He speaks again of God who gave himself to mankind totally to fill up the gap and disproportion between man's desire and its fulfillment. Not an abstract or imagined God, but one who has the face of Jesus who died on the Cross, who gives form and substance to the Church, which is his mystical Body in the world.

    And that is why the fulfillment of man's desire finds a foretaste on earth, because "the Church, and in particular, the monastic ommunity, constitutes a prefiguration on earth of the final goal", although it is just an imperfect anticipation, marked by limitations and sins, and therefore always needing conversion and purification".

    Human life is born, it desires, it suffers and it hopes. Life arises in the forges of time but seeks eternity. Life subject to torment, which pleads, and which must pass through the dark valley of death. The life for which the mystery of God-made-man suffered on the cross and stamped his blood on a mortuary cloth to say to everhy man "You will never be alone". The life and the divine Mystery whose face Benedict XVI has shown us in prayer and meditation.


    The New York Times account of the Pope's veneration of the Shroud emphasizes reporting about the Shroud itself, which is presented objectively, and even acknowledges at the start the role of faith in venerating the Shroud, and its role, in turn, for the faith - despite the disparagement one might read in the headline about 'a faded relic of Christendom'.



    By ELISABETTA POVOLEDO
    May 3, 2010


    TURIN, Italy — The Roman Catholic Church is weathering another sex scandal, but it is impossible to tell here, where the faint image of a bearded man on a yellowing linen sheet provides the moment, if brief, for pilgrims to declare and reaffirm their faith. For some, it does not matter if the Shroud of Turin is authentic. It is the shared spiritual experience that counts most.

    "You can counteract with gestures what’s happening in the Church,” said Davide Donato, 23, an architecture student who took an overnight train from Reggio Calabria in southern Italy to see the shroud on Thursday. That night he was taking an overnight train back. “These gestures affirm what you believe in, what that basis of faith is.”

    Ten years after the Shroud last went on display, nearly two million people have made reservations for a timed glimpse of the religious object (five minutes on weekdays, three on weekends, depending on the bookings, though the labyrinthine line can take well over an hour).

    For most of them, the bearded man is Jesus Christ and the 14-foot-3-inch by 3-foot-7-inch linen cloth now encased in a bulletproof frame is his burial shroud. It is one of the most venerated — and contentious — relics of Christendom.

    The image is so faint that a recorded announcement assists rapt onlookers to decipher it. [The writer omits to say, of course, that a photographic negative of the Shroud image presents a sharp image of teh Man, full front and full back views, whose image is imprinted on the cloth.]

    “There is the face, the wounds to the ribs, the wrists, the feet,” a woman’s voice drones in the dark stillness of the Turin Cathedral, before inviting the faithful to prayer, and to move on to make room for the next group of pilgrims.

    Even as Catholics are increasingly calling on Church leaders, including Pope Benedict XVI, to fully explain past dealings with pedophile priests, for many, faith remains strong in that which is inexplicable.

    Not that a legion of scientists, theologians and improvised sindonologists — as researchers of the shroud are known — have not attempted to give substance to their beliefs about the origins of the cloth.

    Many of these musings, which can be roughly divided into two camps — those who hold it as the burial shroud of Jesus and those who say it is a medieval forgery — attract lively debate through a host of Web sites.

    It is arguably the most tested relic in history, but results have tended to inflame discussions rather than quell them.

    Shroud skeptics call on a shopping list of evidence, including traces of paint pigments and carbon-14 dating tests carried out in 1988 that led three independent laboratories to date the cloth between 1260 and 1390, to cast doubt on its sacred origins.

    Believers have attacked these findings as fiercely as defense lawyers in a murder trial, narrowing in on procedural flaws and missteps in the shroud’s chain of custody. They point to ghostly traces on the cloth of coins or writings or pollens that could date it to the time of Christ.

    And they counter that no one has been able to explain how the image was created. Modern attempts to craft a similar likeness have not been successful, they say.

    “People announce to the world, I’ve recreated the Shroud, like a guy last year who said he’d done it with acid,” said John Jackson, a physicist who runs the Turin Shroud Center of Colorado with his wife, Rebecca. “Well, no he didn’t because there are numerous elements that have to be explained simultaneously.”

    He has been carrying out experiments on the Shroud since 1978, when he was part of team that spent five days in Turin collecting scientific information on the cloth. “It’s only when you get into the Shroud that you realize how difficult it is to explain it,” he said.

    The Vatican has not ruled out further tests, said the Rev. Giuseppe Ghiberti, a Shroud expert in the Turin diocese, but none are scheduled at present.

    For this Piedmont city whose fortunes have long been linked with the bottom line of the carmaker Fiat, the 44-day exposition of the shroud, which ends May 23, means a significant gain to its economy, though Fiorenzo Alfieri, the city’s councilor for culture and president of the Shroud exposition committee, is quick to emphasize that the “spiritual religious aspect of the event” is the priority.

    The Vatican has not officially endorsed the Shroud as a relic of Jesus, but neither has it discouraged popular devotion.

    “We can’t say with mathematical certainty that it is authentic, it’s up to scientists to do that,” Cardinal Severino Poletto, the archbishop of Turin, said Thursday. “But it remains a great enigma,”

    On Sunday, the Pope prayed before the shroud, which he described as an “extraordinary icon” whose message he was increasingly susceptible to.

    “The Shroud is an icon written in blood; the blood of a man who has been flagellated, crowned with thorns, crucified and wounded in his right rib,” the pope said to those present in the Turin cathedral after kneeling for a few minutes in prayer. “The image impressed on the cloth is that of a dead man, but the blood speaks of his life.”

    The Shroud has been here since 1578, brought by the Savoy family, which would later become Italy’s monarchy. The last king, Umberto II, who was exiled in 1946, bequeathed it to Pope John Paul II at his death in 1983.

    Documented descriptions of the linen cloth date to the mid-14th century, when it belonged to a French knight, Geoffroy de Charny, who exhibited it in a church in Lirey, France.

    In 1453 it passed to the Savoy family, who moved it to Chambéry, France, where it was badly damaged in a 1532 fire. It still bears water and scorch marks that have raised comparisons to an oversized Rorschach test.

    Interest in the Shroud ballooned after Secondo Pia, an Italian amateur photographer, developed photographs of the linen in 1898 and found that the photographic negative showed a much more clearly defined image of a man’s body.

    It was last restored in 2002, when the patches sewn in by nuns to repair the damage caused by the 1532 fired were removed. The white lining that supports the frail linen cloth was also replaced.

    It is rarely on display, though this is the third time in 12 years.

    “Religious tourism has grown significantly,” especially from the former Eastern-bloc countries, the Father Ghiberti explained, adding that interest in the Shroud was growing despite a groundswell in the West toward a more secular society.

    “Perhaps secularization does not respond to what man feels most deeply,” he said. “There is a very strong need to see it.”



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    00 04/05/2010 14:19



    Tuesday, May 4
    Feast of BLESSED MICHAL GIEDROYC (Poland, d 1485)
    Augustinian, Hermit
    Very little information online about one of the many sainted figures in Cracow's history:
    He was born a dwarf and could only use one foot. He was a skilled metalworker who made
    liturgical vessels and Church ornaments. As an Augustinian, he lived the life of a hermit
    in a cell beside his monastery. John Paul II referred to him during one of his visits to
    Cracow, but even a well-illustrated monograph online about Cracow's saints and blesseds
    only tells us of the church where he is venerated and has no image.
    Readings for today's Mass:
    www.usccb.org/nab/today.shtml



    OR for 5/3-5/4:

    Benedict XVI in Turin for the Exposition of the Holy Shroud:
    'Facing the mystery of Holy Saturday'
    The double issue presents the OR coverage of the Holy Father's pastoral visit to Turin, including a front-page editorial on the Pope's meditation;
    and the Pope's funeral eulogy for the late Cardinal Paul Augustine Mayer. International news on Page 1: German government paves the way for
    the European Union to rescue debt-strapped Greece; and a UN conference on nuclear non-proliferation features Iran's Ahmadinejad as speaker.




    No events scheduled for the Holy Father today.

    However, the Vatican released the text of his message of condolence for the death of Cardinal Luigi Poggi, 83,
    who died this morning in Rome. He had a distinguished career as Apostolic Nuncio to many countries until
    John Paul II named him Archivist and Librarian of the Holy Roman Church in 1992, subsequently creating him
    a cardinal. The funeral Mass for the cardinal will be held on Friday afternoon at St. Peter's Basilica, with
    Cardinal Angelo Sodano presiding. The Holy Father will deliver the eulogy and perform the final rites.


    The Vatican also released the text of a letter from the Holy Father to the emeritus Rabbi of Rome, Elio Toaff,
    who turned 95 yesterday
    . The message was read by the Pope's secretary, Mons. Georg Gaenswein, at the
    ceremony Tuesday evening in Rome to inaugurate the Elio Toaff Foundation for Jewish Culture.

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    00 04/05/2010 14:36




    THE HOLY FATHER IN TURIN
    As reported in
    the 5/3-5/4 issue of




    The formal welcome at Piazza San Carlo.



    The Mass.



    Encounter with young people.



    Venerating the Holy Shroud.



    With the sick at St. Giuseppe Benedetto Cottolengo's
    Piccola Casa di Provvidenza.


    Will post translations of the editorial and the wrap-up news report later.


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    00 04/05/2010 14:57


    Here's a surprising report from an unlikely source. Remember the BBC produced the 2006 documentary that sought to lay the blame for enabling priestly abuse of minors squarely on Cardinal Ratzinger, to the point of even attributing to him a 1962 Vatican document!


    Looking behind
    the
    Catholic sex abuse scandal

    By Aidan Lewis

    May 4, 2010


    In recent months allegations and admissions of child abuse by priests have shaken the Roman Catholic Church to its core, as a continuous stream of cases has surfaced across Western Europe and beyond.

    The Vatican has defended itself by suggesting this is a problem that
    affects society as a whole, and that the Church has now taken steps to deal with it - an approach that has often provoked more anger and frustration among critics who believe it systematically covered up many cases.

    With allegations still surfacing, there is no conclusive account of the extent of Catholic abuse worldwide or its causes.

    But current research and expert opinion suggest that men within the Catholic Church may be no more likely than others to abuse, and that the prevalence of abuse by priests has fallen sharply in the last 20-30 years. ['May'??? The correct verb is 'are' - ebcause all studies adn surveys have shown, in fact, that the incidence of sex abuses against minors by Catholic priests is far less significant than its incidence among lay schoolteachers and gym superivisors!]

    What has made the crisis stand out are the cover-ups and other alleged shortcomings in the way abuse was dealt with.

    "The real problem is an abuse of authority, the duty of care that pastors have to their flocks," says the British historian, and former member of the Jesuit Catholic order, Michael Walsh.

    "This has been abused and that is the greatest scandal - that's what is systemic, rather than sex abuse." ][Walsh's extremely biased views spoil this otherwise commendable reportage!]

    The best-known study on sex abuse by Catholic priests was published in the US, by the John Jay College of Criminal Justice. Commissioned by the US Conference of Catholic Bishops, its main findings were published in 2004, two years after abuse cases threw the Church there into turmoil.

    The study established that the vast majority of known cases in the US happened decades ago, though they were only reported much more recently.

    Some 4% of American priests and deacons in active ministry were accused of abusing children in cases dating to the years between 1950 and 2002, the study found, with 75% of the abuses alleged to have taken place from 1960-1984.

    The authors of the study say they do not have data on abuse by other, comparative groups in the US - though research on the boy scouts is currently being compiled. But they stress that cases involving Catholic priests should be seen within the broader context of the widespread sexual abuse of children.

    "If you think about the vast number of youth that are affected by this you have to look at this as an overall social problem of significant dimensions," says one of the report's researchers, Margaret Smith.

    In Europe, the reporting of cases has accelerated more recently, though the emerging patterns are not uniform and the picture is still patchy.

    In Germany, the birthplace of Pope Benedict XVI and one of the countries where the Church has come under the most pressure, abuse by priests seems to have been most widespread several decades ago - as in the US - but also relatively contained.

    Christian Pfieffer, the director of the independent Criminality Research Institute of Lower Saxony and a former regional justice minister, says about 150 priests in Germany have been accused of abuse alleged to have taken place since 1990.

    That is about 0.1% of the 138,000 active priests in the country, he says - though he estimates that the rate of abuse was higher in earlier decades.

    "We assume that three-quarters of the cases are old cases from the 50s, 60s and 70s," says Mr Pfieffer, who has approached German Church authorities about doing a full study of the issue.

    In Ireland, where about 1,000 witnesses told the 2009 Ryan report on abuse in Catholic institutions that they had been victims of sexual abuse, that abuse is thought to have peaked at a similar time.

    Mr Pfieffer says that in Germany, the attention the subject has gained has led to misconceptions about the extent of abuse.

    "There is a big gap between the reality and the public debate," he says.

    "I can understand that people are angry at the Church because it was terrible how they treated the victims, how they treated the offenders.

    "But the public assumption that the German Roman Catholic Church has the same kind of problem as those in Ireland or the United States is wrong, as the quantity is much smaller."

    Overall, from 2001-2010 the Vatican has considered sex abuse allegations concerning about 3,000 priests dating back up to 50 years, according to figures given last month by Monsignor Charles J Scicluna, who as the Vatican's Promoter of Justice heads the office that investigates such cases.

    Though the cases were spreading geographically, "the phenomenon itself is much reduced," he said, noting that there are 400,000 priests worldwide.

    But amid intense media attention, questions have been asked - sometimes by Roman Catholics - about whether there are aspects of Catholic priestly life that encourage abuse.

    Particular attention has focused on celibacy, though many experts dismiss the idea that this could be a direct cause of abuse.

    "Celibacy can indeed be a challenge but the vast majority of sexual abuse is not committed by celibates," says Ms Smith. "We found 4% [of priests] involved in child abuse - that means for 96% celibacy did not present a challenge in terms of child abuse."

    Mr Pfieffer says that in Germany, young priests have told him it would be possible to have sexual relationships with women if they really wanted to - lessening the risk of sexual frustration leading to abuse.

    But he also raises the "hypothesis" that paedophiles - who only represent a small minority of abuses - might "become priests because they want to be protected against their hidden ideas".

    Earlier this month Cardinal Tarcisio Bertone, the Vatican's secretary of state, rejected any relationship between abuse and celibacy, linking it instead to homosexuality [in priests, he made it clear]

    The remarks caused outrage among gay groups, and while research shows that most US victims were teenage boys, that is thought to be because this was the group to which priests had most access.

    "The vast majority of child abuse [against] both male and female is carried out by men who are heterosexual, and many of whom are married," notes Ms Smith.

    She said she had been asked by a bishop whether there was a greater risk of abuse from homosexual candidates for the priesthood. "I said 'no, our research does not sustain that.'"

    Whilst the John Jay has yet to publish a new report on the context and causes of abuse in the US, research to date points to a background of poor screening and training of priests, an over-reliance on psychologists, psychiatrists and lawyers, and an atmosphere of complicity in which people both inside and outside the Church often turned a blind eye to abuse.

    In a letter to the Irish people published in March, the Pope placed abuse in the context of "the rapid transformation and secularisation of society", and mentioned a "well-intentioned but misguided tendency to avoid penal approaches".

    But the idea that secularisation fuelled abuse was challenged by Katarina Schuth, a US expert on seminaries who has worked recently in Europe. She noted that cases appear to have dropped off in the 1990s, even as the social changes continued.

    Ms Smith suggests social transformations did play a role in the US in that priests with "little explicit preparation... were responding individually to some of the social influences that the 1960s and early 1970s brought to bear." But she and Ms Schuth say steps have now been taken to improve screening and training.

    "Reports often present the risk as if it were equivalent now to 1980. We don't see that in the United States," she says.

    Whatever the prevalence and causes of abuse, some are warning that the scandal will smoulder on unless institutional changes are made.

    Mr Walsh, the former Jesuit, says the crisis of authority that the allegations have brought about "arises out of a culture among the clergy" - one he thinks is reinforced by the insular nature of celibate life.

    "That is why I think it's such a threat to the Church and it can only be changed by a regime change, a change at the top, because the Vatican's model is this authoritarian approach to Catholicism and the priests just pick it up."
    [Walsh is, of course, making outrageous and outlandish claims!]

    [Modificato da TERESA BENEDETTA 05/05/2010 11:58]
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    00 04/05/2010 15:32



    Benedict XVI and public opinion:
    What emerges from a study

    By Carmen Elena Villa



    ROME, MAY 3, 2010 (Zenit.org).- When the public has an opportunity to see and hear Benedict XVI without "filters," it generally has a good impression of the Pope, says a social communications professor.

    Norberto González Gaitano, a professor at the Pontifical University of the Holy Cross in Rome, stated this in an interview with ZENIT after a three-day seminar on "Church and Communications: Identity and Dialogue." The seminar ended Wednesday and took place in that university.

    The participants came from Europe, Latin America, the United States and Africa to discuss the communications experiences and strategies of the Church in the third millennium.

    González Gaitano addressed the participants on "The Effect of the Pope's Trips on Public Opinion," focusing in particular on the Pontiff's 2008 trip to the United States.

    Reporting on research he conducted regarding this trip, the professor noted that Benedict XVI's visit was followed through the media by 84% of Americans.

    More than 60% of Americans had a favorable opinion of the Pope, as opposed to 17% who did not. Moreover, 61% of the total said that the visit had surpassed their expectations.

    ZENIT spoke with González Gaitano, who is also a consultor of the Pontifical Council for Social Communications and director of the www.familyandmedia.eu Web site, about his research and his thoughts on current public opinion about the Church.

    Why did you carry out this research on the impact of Pope Benedict XVI's trip to the United States on public opinion?
    I lived in the United States for a few months; I had the impression that something had changed in the public's perception and in the media in regard to the crisis of abuses of minor by some priests.

    This topic has been on the agenda of the American media since 2002. I attended a congress in the United States of communications professors from numerous faculties and there was a round table discussion on religion and the media.

    Mentioning my intuition there, the journalists told me they were of the same opinion: that the topic ceased to be news because the Pope had addressed the problem so clearly on his trip that it was no longer a topic of priority news interest. I wanted to investigate if this was or was not a mere intuition.

    Could you describe this research?
    It was an empirical approach. Real changes, including social changes, occur in men's consciences; that is why no empirical approach will ever be able to measure the effect of a trip of the Pope on consciences.

    What this research, or another type of empirical analysis can measure are the changes in the perceptions of journalists (published opinion) and of the people (public opinion) -- namely, what we ordinarily call public image -- what, despite changes in consciences, including individual consciences, later has external effects, except that in general they are not manifested immediately but only in the long-term.

    What particularities did you see in this trip of the Pope?
    The Pope had been invited by the United Nations.

    There was great expectation. As prefect of the Congregation for the Doctrine of the Faith, [Cardinal Joseph] Ratzinger had a negative image.

    He was traveling to a country strongly secularized in its elites and at the same time profoundly religious in the social dimension.

    Religion has a public, not an institutional, presence: public and, therefore, not debated, as opposed to what happens in Europe.

    The trip made visible a model of coexistence that is respectful of religion, and not just "tolerant," and a climate of political and social liberty.

    What factors do you think contributed to the favorable image of the Pope in the United States?
    He was seen and heard, virtually without filters.

    I have the impression that the results of all the trips up to now are similar. Look at Turkey, Sydney, or his recent trip to Malta.

    The effect is always much more positive than the expectations, emphasized dramatically by some commentators who write in the media and transmit a specific climate of opinion to the less informed or to those who are not present in the place of the events.

    In terms of image, in so far as what can be measured carefully -- something that is not simple -- I believe we can say that the humble courage, honesty and sincerity of Benedict XVI in addressing the grave problem of abuses from the beginning of his trip itself -- which he then continued (we all remember well the press conference in the plane and the frank and very mature answer to a journalist's questions) -- has done more for the Church in the United States than all the work of communication carried out in the American ecclesial reality. I know that this is an exaggerated affirmation but allow me also to abandon the role of laboratory scholar and argue a bit.

    Finally, regarding the wave of negative news against the Church and the Pope due to the scandals of abuses against minors, what does this research tell you about the present situation?
    As in the case of the cloud caused by the [Icelandic] volcano, unfortunately some toxic residues will remain in the atmosphere.

    Among the less superficial will be the awareness of the weakness of the imposing system (of transport in one case, of the media in the other), then perhaps what will remain in consciences and minds is that "one word of truth weighs more than the world," as Solzhenitsyn said, and I would also add, the proof that an honest man is enough to confound one who does not have his conscience in its place )on both sides).

    Then the certainty will remain that we will rapidly forget these and other lessons that we have learnt with so much effort.

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    00 04/05/2010 17:27




    Royalty and flock of 200,000
    to welcome Pope to Scotland

    Visit by Pope Benedict XVI will rank among
    most important events in Scotland so far this century

    BY GERRY BRAIDEN

    4 May 2010

    Even amid the abuse crisis engulfing the Roman Catholic Church globally, the visit by Pope Benedict XVI in the autumn will rank among the most important events in Scotland so far this century, not least because it is the first official state visit by a pontiff to the UK.

    The Herald understands the state element will be underlined immediately on the Pope’s ­arrival at Edinburgh Airport, Scotland being the first stage of the four-day visit, where he is expected to be met by Prince Charles, with Cardinal Keith O’Brien, head of the Catholic Church in Scotland, and Cardinal Vincent Nichols, Archbishop of Westminster.

    Others with access include a tier of diplomatic dignitaries and a group of “Vamps”, Vatican-approved media personnel.

    The Queen’s Scottish spokesman said no details of the visit, including which member of the Royal Family would meet the Pope on his arrival, would be released until closer to the time.

    She said: “For a state visit it is normally a couple of weeks beforehand, perhaps even less. At that stage an operational note will be issued offering more information.”

    However, a number of sources close to the organisation of the visit, have said the Queen is insisting upon the pontiff being met by a member of the royal household for largely symbolic reasons, with Charles expected to meet the Pope in London if he is unavailable on September 16.

    [The Holy Father's visit to the USA in April 2008 was not a state visit, but President George W. Bush welcomed him at Andrews Air Force Base and gave him a White House reception bigger than that which took place for Queen Elizabeth's last state visit to the US. One would expect the head of the UK government - whoever he will be by then - to be at the welcoming ceremony for a guest of state!]

    From the airport, the Pontiff will travel to meet the Queen and Prince Phillip at Holyrood Palace, at which point he will be introduced to Scotland and the UK’s political leadership and the leaders of other religious faiths.

    At a recent address to Scotland’s Catholic bishops in Rome, the Pope outlined the issues he saw facing his flock in Scotland, including Catholic education, sectarianism and “the great rupture with Scotland’s past that occurred 450 years ago”.

    Although these, and the Act of Settlement, are issues the Vatican and Catholic hierarchy are expected to discuss with UK officials in the run-up to the visit, even with her position as the Supreme Governor of the Church of England, the Pope and Queen are expected to engage in little beyond diplomatic social niceties on the day.

    The Pope will then leave Holyrood Palace late morning or early afternoon and travel to Cardinal O’Brien’s official residence in the Morningside area via a procession along Princes Street.

    Given his elderly years, the Pope is then scheduled to have an afternoon nap at the Cardinal’s residence before embarking on his journey to Glasgow.

    The Pontiff will travel to Glasgow via the M8, which will have special traffic restrictions in place, and may stop at the Carfin Grotto in Lanarkshire if there is time.

    When in Glasgow, he is expected to be greeted by 200,000 members of his flock. While down on the 300,000 who attended the city’s Bellahouston Park for John Paul II in 1982, this is as much to do with new restrictions on capacity than a less enthusiastic response second time around.

    Later on the visit the Pope will beatify the 19th-century theologian and educationalist Cardinal John Henry Newman at a public mass in Coventry. He will also conduct a prayer vigil in Hyde Park, London.

    He will meet the ­Archbishop of Canterbury at Lambeth Palace and pray with other church leaders at Westminster Abbey.

    Glasgow could become gridlock city as 25 miles of roads are turned into a giant car park during the Pope’s visit.

    Coaches carrying worshippers from across Scotland, northern England and Ireland will descend on Bellahouston Park in September – creating the biggest logistical nightmare in Scotland since the last Papal visit in 1982.

    With four-and-a-half months to go before the first-ever official visit to the UK by Pope Benedict, more details are emerging of the problems of ensuring the historic event passes smoothly.

    Among the anticipated issues is the impact on the transport network during the September 16 visit, which one insider has described as a “dry run for the 2014 Commonwealth Games”.

    The Pope will travel from Edinburgh to Glasgow via the M8 on a Thursday afternoon.

    Sources involved in organising the Scots leg of the visit said 25 miles of parking space is needed around the south of Glasgow to accommodate the coaches.

    The visit is expected to spark a scramble for available coaches to get the anticipated 200,000 people to Pope Benedict XVI’s open-air mass at Bellahouston, as well as individual parishes making their own way there.

    Scotland only has a total of 2,000 coaches – 100 short for the expected number of people.

    There are also concerns about the possibility of bad weather and its impact on the open-air park Mass. The stage where the Pontiff will say mass will hold around 1,200 people, mostly priests, bishops and choirs, while the Pope’s transport for inside the park – the Popemobile – weighs in excess of five tonnes.

    Glasgow City Council, which owns the park, has said ground checks were carried out at Bellahouston recently and conditions proved to be satisfactory.

    They added that the building of stages was not a problem and that temporary roads would be in place for the Popemobile.

    Security issues are also being thrashed out, as it appears likely the ‘terrorist-proof’ reinforced concrete bollards used in recent high-profile events, including London’s G20 summit, won’t be made available for the Bellahouston mass.

    Moving the bollards from the south east of England to Scotland by road and then back again for the Pope’s event in London’s Hyde Park may not be possible.

    It is also becoming increasingly likely that no member of the Scottish or UK governments will be on-hand to meet the Pope at Edinburgh Airport.

    Prince Charles and leading Catholics are expected to carry out the duties instead.

    Celebrated Scottish composer James MacMillan has been commissioned to arrange the first-ever setting of the new English Mass and singer Susan Boyle may also perform.

    Peter Kearney, director of the Scottish Catholic Media Office, said: “We would want Susan Boyle to have a role in the Papal Mass and hope she will be able to do that. We plan to meet her soon to discuss the possibility with her but it’s not yet confirmed.”

    Mr MacMillan said he was delighted by the honour of being asked by the bishops of Scotland, England and Wales to work on the setting.

    The Scottish visit is part of a four-day UK tour at the invitation of the Queen, who is also the Supreme Governor of the Church of England. The pair will meet at Edinburgh’s Palace of Holyroodhouse.


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    00 04/05/2010 17:45




    Pope is pained at continued
    attacks on Iraq’s Christians




    (04 May 10 – RV) On Tuesday Pope Benedict XVI denounced renewed attacks against the Christian community in Iraq.

    A telegram written on his behalf by the Secretary of State Cardinal Bertone, was sent to Archbishop Basile Georges Casmoussa , the Syrian Archbishop of Mosul. It notes the Pope’s deep sadness at the “news of the tragic loss of life and injuries caused by the recent bomb attack near Mosul”.

    The Holy Father was referring to a weekend bomb attack on a column of buses carrying Christian students from the village of Hamdaniya, 40 km east of Mosul, to University in the city.

    Four people were killed and 171 injured, at least 17 seriously.

    Pope Benedict XVI asks local Church leaders to convey his heartfelt condolences to those affected by this crime and to their families.

    He reaffirms his spiritual closeness to the Christian communities of Iraq and renews his appeal to all men and women of good will to hold steadfast to the ways of peace and to repudiate all acts of violence which have caused so much suffering.

    The Holy Father offers fervent prayers for the eternal repose of the victims and invokes Almighty God’s abundant gifts of strength and consolation upon those who are injured and mourning.


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    00 04/05/2010 18:08






    Fr. Lombardi: 'Benedict XVI's visits Portugal
    in the name of Mary and Christian hope'

    Translated from
    the Italian service of


    May 4, 2010


    Fr. Federico Lombardi, SJ, Vatican press director, gave a briefing this morning on the Holy Father's apostolic visit to Portugal on May 11-14, on the tenth anniversary of the beatification of the two younger Fatima Marian witnesses, Jacinta and Francisco.

    The Pope will be visiting Lisbon, Fatima and Porto. Alessandro Gisotti reports:

    A pilgrim among pilgrims, Benedict XVI will be the third Pope to visit Fatima, after Paul VI and John Paul II. In his briefing, Fr. Lombardi said that the Marian dimension of the visit was obvious.

    He recalled that as Prefect of the Congregation for the Doctrine of the Faith, Benedict XVI had written the theological commentary to accompany the Vatican's publication in 2000 of the so-called 'third secret' of Fatima, therefore Fatima has a special significance for the Pope:

    "Events took place in Fatima which Benedict XVI has studied in great depth personally, both from the point of view of theology and of spirituality," Lombardi said. "Of course, Fatima is also a place which encourages a wider outlook for meditating on history".

    Fatima will be the Pope's second stop after arriving in Lisbon on May 11, meeting the civilian authorities of Portugal and the world of culture, and a Mass in Western Europe's largest square.

    In Fatima, Fr. Lombardi said that the Pope's first address would recall the particular devotion to Our Lady of Fatima by his predecessor, the Venerable John Paul II, who believed that the Blessed Mother saved his life from a Turksish assassin's gunshots in 1981 on May 13, anniversary of her first apparition in Fatima.

    Fr. Lombardi said that although Fatima would be at the heart of the Pope's trip, the papal events in Lisbon and Porto Portugal's second largest city, are equally important, especially in teh context of the theme for the visit: "Together with you, we walk in hope'.

    He said the theme was chosen by the Portuguese bishops with the Pope's approval. The program was prepared in this context.

    In Lisbon, he will have three major meetings: with the world of culture, with the members of the Portuguese clergy, adn with workers engaged in carrying out social work in the pastoral ministry of the Church.




    'Pope podcasts' pave the way
    for the Pope's visit




    LISBON, May 3 (AFP) – Web-savvy Portuguese Catholics will get a chance to commune with Pope Benedict XVI for the week running up to his visit to the country this month by downloading prayer podcasts, the Church said Monday.

    Billed as a "pioneer project", the podcasts feature prayer recordings in Portuguese, read by the Pope himself and by leading Portuguese Roman Catholics, the country's bishops' conference said in a statement.

    The first module will be available to download Tuesday from a website set up for the pope's four-day visit, www.passo-a-rezar.net, which means "Let's Get Praying."

    The Church has also set up Facebook and Twitter sites devoted to the Pope's trip, which will take him to Lisbon on May 11 and on to the shrine of Fatima in central Portugal on May 12-13, finishing in Porto in the north on May 14.

    Almost nine in 10 Portuguese people describe themselves as Roman Catholics, although only 24 percent are practising believers according to a 2008 study by Lisbon University.





    The site of the Fatima shrine has an article on the Popes who have come to Fatima.



    THE PILGRIM POPES OF FATIMA
    by Leopoldina Simões


    Portugal is preparing, in an atmosphere of festivity and hope, to welcome Holy Father Benedict XVI to this country on May 11 thru 14 of this year. The Pope will visit Lisbon, Fatima and Porto.

    In its first Pastoral Note on this visit, made public on October 6, 2009, the Bishops Conference of Portugal said that “the Holy Father comes, essentially, as a pilgrim of Fatima, where he will notice a living sample of all the churches of Portugal. (…) When the Pope turns pilgrim, as Pastor of the universal Church, it is the whole Church that peregrinates with him. That is why this pilgrimage embodies a great pastoral, doctrinal and spiritual significance”.

    Benedict XVI intends, as did his predecessors, to visit this Shrine as a pilgrim amongst pilgrims, and to speak from here to the world.

    Let us recall some of the previous papal visits to the Shrine of Fatima.

    Paul VI was the first Pope ever to visit Portugal - in May 1967, during the 50th anniversary of the Apparitions of Our Lady to seers Lucia, Francisco and Jacinta.

    Two years earlier, on May 13, 1965, this Pope had sent to Fatima His Eminence Fernando Cardinal Cento, as his Pontifical Legate, in order to deliver to the Shrine the Gold Rose, as an expression of his particular appreciation for the service this Shrine has rendered to the Church.

    On May 13, 1967, in Fatima, Paul VI declared himself “a humble and confident pilgrim” and announced the main intentions of his pilgrimage to be to pray “for the interior peace of the One, Holy,
    Catholic and Apostolic Church and for the world, peace in the world”.


    Paul VI, on his 1967 visit, with Sor Lucia, the oldest of the three children to whom the Virgin Mary appeared in Fatima.

    From his homily at Mass om the 13th we recall this exhortation: “Men, Be men! Men, be good, be sensible, be open to the consideration of the total good in the world! Men, be magnanimous!”

    After the failed attempt on his life on May 13, 1981, John Paul II came to a deep conviction which he expressed in the following words: “I owe it to Our Lady of Fatima that I am alive today”.

    That is why, one year after the fateful date, the Pope of Fatima, as he will be remembered in history, made his first pilgrimage to this shrine.


    Left, John Paul II in Fatima, 1982; and right, in 2000.

    On the night of May 12, 1982, at the Chapel of the Apparitions, John Paul II declared his motive for visiting Fatima, a reason he would repeat in his homily and on many other occasions thereafter:

    “(…)Immediately after the attempt on my life in St. Peter’s Square a year ago, as soon as I regained conscienceness, my thoughts turned to this Shrine to place in the Heart of the Heavenly Mother my thanks for having saved me from danger”.

    In 1989, the Pope gave the bullet recovered from him during surgery after the failed assassination attempt to be embedded into the crown of the statue of Our Lady of Fatima in the Chapel of Apparitions.
    The crown was donated by the women of Portugal in 1942.

    Ten years after the attempt on his life, in 1991, the Pilgrim Pope would return to Fatima. But, in the meantime, in 1984, he requested that the Statue of Our Lady of Fatima enthroned in the Chapel of Apparitions to be brought to him in Rome, so that he could consecrate the world (especially Russia) to the Immaculate Heart of Mary.

    On May 13, 1992, in Fatima, John Paul II stated: “Deeply moved and astonished in the face of the creative and salvific plan of God to accomplish in us the plenitude to which He called us, I, Pilgrim with you in this New Jerusalem, urge you, dear brothers and sisters, to accept the Grace and the Call that in this place one feels more tangible and penetrating, that is, the call for us to adjust our ways to God’s ways. I salute all of you, beloved pilgrims of Our Lady of Fatima present here either physically or spiritually”.

    John Paul II expressed his appreciation for Fatima yet again when, on May 13, 2000, he beatified the two younger seers, Francisco and Jacinta, and authorized the publication of the Third Part of the Secret of Fatima.

    On that visit to Fatima, besides donating his personal ring bearing his motto of dedication to the Virgin Mary, Totus tuus!, he once again asked for the Statue of Our Lady to be brought to Rome for the closing of the Holy Year marking teh second millennium of Christianity, at which he would consecrate the New Millennium to Mary.


    Sr. Lucia with John Paul II on May 13, 2000, when he came to Fatima to beatify her cousins Jacinta and Francisco; right, one of the two books Sr. Lucia wrote about her extraordinary life.

    NB: Little noted last February was an announcement that Benedict XVI has waived the five-year waiting period to begin the beatification process for Sor Lucia, who died in 2006 at the age of 92:

    Benedict XVI, taking into account the petition presented by Bishop Albino Mamede Cleto of Coimbra, and supported by numerous bishops and faithful from all parts of the world, has revoked the five-year waiting period established by the canonical norms (cf. Article 9 of the 'Normae Servandae'), and he has allowed for the diocesan phase of the Carmelite's cause of beatification to begin three years after her death.



    [Modificato da TERESA BENEDETTA 06/05/2010 06:52]
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