Wednesday, 13 June 2007

Bush Promises to Veto Stem-Cell Bill

Bishops' Aide Notes Promise in New Studies

WASHINGTON, D.C., JUNE 12, 2007 ( U.S. President George Bush promised to veto the bill passed in both the House and Senate promoting federal funding for the destruction of human embryos.

Bush, expected to veto the Stem Cell Research Enhancement Act this week upon his return from Europe, said: "If this bill were to become law, American taxpayers would for the first time in our history be compelled to support the deliberate destruction of human embryos.

"Crossing that line would be a grave mistake."

The president explained: "Researchers have been investigating innovative techniques that could allow doctors and scientists to produce stem cells just as versatile as those derived from human embryos, but without harming life, and the House vote on this bill took place just after significant advances in stem cell research were reported in leading scientific journals.

"These reports give us added hope that we may one day enjoy the potential benefits of embryonic stem cells without destroying human life."

Commenting on this new research, Richard Doerflinger, deputy director of the U.S. episcopal conference's committee on pro-life activities, said: "These new studies, showing the direct reprogramming of adult cells to form cells with the abilities of embryonic stem cells [hold] great promise.

"Because adult cell reprogramming does not pose the moral problem of creating or destroying embryos, or of exploiting women for their eggs, it may offer a way for people of all faiths and ethical backgrounds to use, subsidize, and enjoy any benefits from pluripotent stem cell research."

"This would be a gain for science, ethics and society," Doerflinger concluded. "It seems obvious that science and ethics can and should work hand in hand to advance this field."



VATICAN CITY, JUN 9, 2007 (VIS) - The Holy See Press Office released the following communique at midday today:

"This morning, Saturday June 9 2007, President George W. Bush of the United States of America was received in audience by His Holiness Benedict XVI. The president subsequently went on to meet Cardinal Secretary of State Tarcisio Bertone S.D.B. and Archbishop Dominique Mamberti, secretary for Relations with States.

"In the course of the cordial discussions, the main themes of the international political situation were considered. On the question of the Middle East, particular attention was given to the Israeli-Palestinian question, to Lebanon, to the worrying situation in Iraq, and to the critical conditions being experienced by the Christian communities. On the part of the Holy See, hope was once again expressed in a 'regional' and 'negotiated' solution to the conflicts and crises afflicting the region. Discussions also turned to the question of Africa and its development, also with reference to Darfur, and there was an exchange of opinions on Latin America.

"Finally contemporary moral and religious issues were examined, among them those concerning human rights and religious freedom, the defense and promotion of life, marriage and the family, the education of the young and sustainable development."

Sunday, 10 June 2007

ROME - President Bush, denounced by tens of thousands of anti-American protesters on the streets of Rome, defended his humanitarian record on Saturday to Pope Benedict XVI, who expressed concern about "the worrisome situation in Iraq." (picture: Bishop Harvey escorts Bush into Vatican)

The president went to the Vatican for his first meeting with the pope, who has lamented the "continual slaughter" in Iraq and concluded that "nothing positive comes from Iraq."

The pope asked Bush about his talks in Germany with Russian President Vladimir Putin at a time of deep strain between Moscow and Washington. "The dialogue with Putin was also good?" the pope asked.

"I'll tell you in a minute," Bush said, mindful of the presence of reporters and television cameras during the photo opportunity. They both laughed.

"I was talking to a very smart, loving man," Bush said later of his discussion with the pope. "I was in awe and it was a moving experience."

Bush apologized for disrupting traffic as his motorcade moved through Rome under heavy security. The president received a splashy Vatican welcome. Television cameras recorded his every move as Bush walked through marbled Vatican halls to the pope's private library. The president and pope talked for 35 minutes. Afterward, Laura Bush, wearing a black mantilla head covering, joined the president and pope.

The president said the pope expressed concern that the Muslim majority in Iraq was intolerant of Christians. A Vatican statement said Bush, in talks with the pope and the Vatican's No. 2 official, Cardinal Tarcisio Bertone, discussed the "worrisome situation in Iraq" and the "critical conditions in which the Christian communities (in Iraq) are found," the statement said.

Bush said the United States is pressing Iraq — torn by sectarian violence — to live by a constitution "that would honor people from different walks of life and different attitudes." He said there was no discussion whether Iraq was a "just war."

Bush, who took ill Friday, was still suffering some effects of a stomach problem.

Saturday, 9 June 2007

Bush visits Pope Benedict

ROME (Map, News) - President Bush, in his first meeting with Pope Benedict XVI, defended his humanitarian record around the globe, telling the Pope on Saturday about U.S. efforts to battle AIDS in Africa.

Bush shook hands, posed for photos and shared a few laughs with the pope and then sat down with him at a small desk in Benedict's private library.

Benedict asked the president about his meetings with leaders of other industrialized nations in Germany, the pontiff's homeland, and then changed the topic to international aid.

"I've got a very strong AIDS initiative," Bush said.

The president promised the pope that he'd work to get Congress to double the current U.S. commitment for combatting AIDS in Africa to $30 billion over the next five years.

The pope also asked the president about his meeting in Germany with Russian President Vladimir Putin, who has expressed opposition to a U.S. missile shield in Europe.

"The dialogue with Putin was also good?" the pope asked.

Bush, apparently eyeing photographers and reporters who were about to be escorted from the room, replied: "Umm. I'll tell you in a minute."

The pope was introduced to the president's top aides. Bush speechwriter William McGurn kissed the pope's ring. The pontiff gave each of them a small gift and the pope and the president also exchanged gifts.

Bush's visit to Rome was with heavy security. Thousands of police deployed Saturday morning in downtown Rome to counter demonstrations by anti-globalization groups and far-left parties against Bush's meetings with the pope and Italian officials.

Dozens of trucks and buses surrounded the Colosseum, the downtown Piazza Venezia and other historic venues as scores of officers, some in anti-riot gear, poured from their vehicles. The main boulevard leading to St. Peter's Square and the Vatican was closed to traffic. Police and helicopters guarded the area.

Bush was greeted in the courtyard of the Vatican by members of the Swiss Guard, the elite papal security corps dressed in their distinctive orange, blue and red-stripped uniforms.

Cardinal Tarcisio Bertone, the Vatican's No. 2, said Benedict planned to discuss the war in Iraq and the plight of Christians in the unstable, violence-wracked country. The war was vigorously opposed by the late Pope John Paul II. In his Easter message, Benedict said "nothing positive comes from Iraq, torn apart by continual slaughter as the civil population flees."

In a pre-trip interview, Bush said: "I think His Holy Father will be pleased to know that much of our foreign policy is based on the admonition to whom much is given, much is required."

Bush arrived in Rome Friday night, after a stop in the Czech Republic, three days at a summit of industrialized democracies on Germany's northern coast, and a quick, three-hour visit to Poland. The president stays in Rome Saturday night, too, before going on to Albania and Bulgaria.

While in Rome, he'll help back up his message to the Pope about his humanitarian record by visiting a lay Roman Catholic organization that does extensive work in the area.

The Sant'Egidio Community has a $25 million program to provide free antiretroviral drugs for HIV-positive people in 10 African countries, along with follow-up and home care.

Monday, 4 June 2007

Church to Proclaim 2 Saints, 320 Blessed

127 Are Martyrs From the Spanish Civil War

VATICAN CITY, JUNE 3, 2007 ( Benedict XVI authorized the promulgation of the decrees that clear the way for two canonizations and 320 beatifications.

The Vatican made the announcement Friday after the Pope received in audience Cardinal Jose Saraiva Martins, prefect of the Congregation for Saints' Causes.

The Holy Father approved the decrees that allow for the canonization of Poor Clare Sister Alphonsa of the Immaculate Conception (1910-1946) of India, and laywoman Narcisa de Jesus Martillo Moran (1833-1869) of Ecuador.

Also recognized were the miracles and martyrdom of 320 candidates for beatification, and the "heroic virtue" of seven candidates who now await the recognition of a miracle for their beatification.

Martyrdom was recognized for 127 religious killed during the Spanish Civil War: Augustinian priest Avellino Rodriguez Alonso and 97 companions of the same order, along with six diocesan clergy, and Emmanuela of the Heart of Jesus and 22 companions of the Institute of Adorers of the Most Holy Sacrament and of Charity.

Jesuit priest Peter Kibe Kasui and 187 companions, killed in Japan in 1600, were also recognized as martyrs.

Martyrdom was attributed as well to Franz Jagerstatter, an Austrian peasant who was guillotined in Berlin in 1943 for having refused any collaboration with the Nazis. He was 36, a husband and a father of three.

A theologian and philosopher of the first half of the 19th century, Father Antonio Rosmini, will be beatified. Father Rosmini was the founder of the Institute of Charity and the Sisters of Providence.

Sunday, 3 June 2007

Basil Meeking | Thursday, 31 May 2007 Fighting back

After a slew of books attacking Christianity by champions of atheism, the head of the Catholic Church has written a best-selling biography of Jesus of Nazareth which defends his perennial relevance.

Character assassination is almost a signature of the 21st century in business, in the media, in public life. Of course it could be argued that most of us are liable to it for crimes, sins, or just plain mistakes. It has gone on for apparently lofty motives among theologians for centuries: no hatred like odium theologicum.

With renewed venom these days, God has become a victim. All religion is under the gun, certainly monotheism, Christianity above all, and the Catholic Church is always the prime target. It goes back a long time. Already in the New Testament St Paul had to lament those "who set themselves up in rivalry against the truth". There were plenty of attacks on the Christian community from outside, but what really disturbed Paul was the subversion from within -- harder to take and more difficult to deal with. It is rather like that still. The diatribes of Richard Dawkins and Daniel Dennett, of Dan Brown and Christopher Hitchens are difficult enough but, in the end, their own animosity and plain lack of logic or respect for truth shows them up as doubtful witnesses to the cause of atheism and agnosticism.

The diatribes of Richard Dawkins and Daniel Dennett, of Dan Brown and Christopher Hitchens are difficult enough but, in the end, their own animosity and plain lack of logic or respect for truth shows them up as doubtful witnesses to the cause of atheism and agnosticism.

Much more damaging have been the Trojan horses within the household of the faith. At a time when the Church exhorts Catholics to ecumenical relations, it can be a trial to try to dialogue with those who do not share faith in basic Christian teachings. Far more difficult are the theologians and historians and exegetes and teachers of "spirituality" who do a reduction job on God, on Jesus Christ, on the Church, from within. It is not easy to know how to correct their errors and protect the unsuspecting from them. Cardinal Joseph Ratzinger, though he had entered the theological lists as an accredited liberal, encountered more than enough invective from former colleagues within the Church when, as Prefect of the Congregation for the Doctrine of the Faith, he tried to uphold orthodox Catholic teaching and practice.

A weighty work of scholarship

Ever resourceful, Pope Benedict XVI, no less dedicated to right belief and right practice, with the book Jesus of Nazareth, has metaphorically stepped off Peter's Chair to stand on an even field to speak a graceful word of witness to the truth to all who will listen. His avowed aim is to attract unbelievers, uncertain Christians, and errant Catholics to join him in the Church in confessing with St Peter, "You are the Christ, the Son of the living God".

Jesus of Nazareth is not in the first place devotional reading but a closely argued exposition written in a spirit of faith with the hope of eliciting rational reflection. But the thoughtful reader may well be led to prayer as well. To read the book is to experience the highly cultivated thinking of a clear and sharp mind, one that can present theological questions and insights in contemporary style. It abuses no one but is the civilised discourse that has its source in the Catholic culture of Europe.

Anyone who has followed Benedict's public utterances over the past couple of years will observe that he has a programme which this book furthers. It is, for instance, stated in his address to the recent assembly of Italian bishops where he insists that: "Jesus Christ, the human face of God, is our true and only Saviour, he whom the human heart longs for, the only answer to all the challenges of the age." His concern in this book is to lead the reader through the events of the first part of the public life of Jesus and to give a theological interpretation of it that might lead one to realise: this is God.

Always in the back of the Pope's mind is awareness of the loss of belief in God, especially in the West. He faces it with deep pastoral care by setting out to show that the Bible presents credibly Jesus, the man through whom God is made visible. Much of the book is elaborating on Jesus' claim: "He who sees me sees the Father". The person who becomes Jesus' disciple walks with him and is thus caught up with him in communion with God. At its deepest level the book is about God's actual entry into history in Jesus and the primacy of God for authentic human existence.

Jesus of history; Christ of faith

There is no disjunction between the historical Jesus and the Christ of faith: "it is of the essence of Biblical faith to be about real historical events". So the book goes systematically through the life of Jesus beginning with his baptism in the Jordan, one of those "precise datable historical events having the full weight that real historical happenings have", not just a "vocational experience" as liberal scholarship often wants it to be, but the beginning of Jesus' world-transforming struggle". It is the struggle that goes on in the temptations of Jesus, where the basic temptation is seen to be that of "pushing God aside because we perceive him as secondary... The God-question is the fundamental question and it sets us down right at the crossroads of human existence".

The devil wants Jesus to use his power to bring about a better world, providing bread for all. Jesus shows that "anyone who claims to establish the perfect world is the willing dupe of Satan and plays the world right into his hands." Jesus offers instead a new world, not one brought about by rational planning, which has its place but which is limited and temporary. He opens up the possibility of the world of God who changes people's hearts, whose power to bring about a new world is the humble self-sacrificing love he, the Son of God, manifests.

If Jesus came to establish the Kingdom of God, is not the priority task of Christians in the world to work for justice and peace and the conservation of creation? However, experience raises a question. Neither Marxism not capitalism have brought about that Kingdom in any recognisable form. In fact the Kingdom is the rule of God, a life-shaping power that changes hearts and lives. Because Jesus is God, his teaching shows us in a way that goes beyond human vision or power how the world is made new in each generation.

The Sermon on the Mount

The heart of Pope Benedict's book is the chapter on the Sermon on the Mount. Interestingly, the recently deceased US novelist Kurt Vonnegut, a determined non-religious humanist, maintained that the Sermon on the Mount ought to be hung on the walls of American court rooms. In the Sermon, the Pope show Jesus as the new Moses, giving the new law of God, the new Torah, addressed not just to the people of Israel but to the whole world of every age. He shows how it demands a discipleship that can be lived only by following Jesus. From this, the message and person of Jesus stands out in new relief.

Benedict takes up the challenge, given by his good friend of many years, Rabbi Jacob Neusner, in his book A Rabbi Talks with Jesus. It is a respectful dispute between this believing Jew and the teachings of Jesus, especially in the Sermon on the Mount and the Pope acknowledges that it gave him a "better understanding of the authentic Jewishness and the mystery of Jesus".

Neusner, after struggling with the words of the Sermon and greatly troubled by the greatness and purity of what Jesus says, finally turns away. He cannot follow Jesus because he is identifying himself with God; he claims to speak with the authority of God; his words are the words of the living God spoken by the Son of God. This distinguished Jewish scholar of Christian origins finds Jesus' claim to be God clearly at the heart of the Gospel.

The Beatitudes as biography

The Pope traces the connections between the several Beatitudes which are central to the Sermon on the Mount, shedding new light on their application to human life in the contemporary situation. These Beatitudes do not at all replace the Ten Commandments, but rather show the spirit in which they are to be understood and observed. They relate directly to the situation of believers in the world; they "express the meaning of discipleship" in the light of the Cross and Resurrection of Jesus yet to come.

In fact, says the Pope, they give "a sort of veiled interior biography of Jesus, a kind of portrait of his figure. He is the one who is meek, pure of heart, the peacemaker, the one who suffers for God's sake. In him we see "the zone of response to God's love, the zone of obedience and freedom". This gives him the right to present God's will for the human family; not to set up a theocracy but to show how the Torah, the commandments of God, are to be used to bring about justice and peace. Jesus enables fulfilment of the Law "by assigning reason its sphere of responsibility for acting in history". The perspective established by Jesus means that "the social commandments are theological commandments and the theological commandments have a social character -- love of God and love of neighbour are inseparable."

The Sermon on the Mount shows that "being human is essentially about relationship with God". Integral to this relationship is the speaking and listening to God which is prayer. Jesus gave the Lord's Prayer, the prayer of the community and of the believer. Jesus of Nazareth is worthwhile if only for the light it throws on the meaning of the Our Father and the nature of prayer. It is the prayer of Jesus, the prayer to be said with him as he leads us from the primacy of God to the right way of being human. It shows us from heaven what we human begins can and should be like.

The chapter on the message of the parables leads us deeper into the heart of Jesus' preaching as the Pope expounds the three parables of the Good Samaritan, the Prodigal Son and the Rich Man and Lazarus. Again the genius of Benedict is to elicit fresh theological understanding and the connection to the human situation with its spiritual trials and the need of the world for truth, love and freedom. In the end it is the need for God and Jesus shows himself as God's great sign and means of salvation. In the parables Jesus is showing us the God who acts, who intervenes in our lives and who lays claim to the whole of our humanity. Through the Cross he shows us the ultimate meaning of the parables.

John's gospel and historical truth

The last three chapters of the book are among those written after Benedict became Pope. That may explain why they do not seem to have the same immediacy in applying the Biblical message to the human situation. Yet the chapter on St John's Gospel makes important points as when a good case is made for the Johannine source of the Gospel, its historical credibility and its correct rendition of the substance of Jesus' discourses without minimising the historical and exegetical questions that have to be answered. The Pope persuades us that what we have in this gospel is neither a stenographer's transcript of Jesus' words and deeds but an account that respects historical events. It leads to the conclusion that Jesus is a man of flesh and blood, a fully real part of history and truly the Son of God.

The final chapter, "Jesus Declares His Identity", sets out the conclusion to which the whole book is building up. When Jesus says, "I Am", he is saying that in him the mystery of the one God is personally present; he can give us life because he gives us God, because he is the Son.

When he points out that the Scripture experts of Jesus' day, those professionally concerned with the sacred writings, do not recognise Jesus for what he is because they are too taken up with the intricacies of their detailed knowledge, Benedict has an eye to the present. He does not hesitate to uphold the place of historical criticism in Biblical exegesis, while being equally firm about its limits and the excesses which have led some exegetes to opinions that "destroy the figure of Jesus and dismantle faith".

This is a relief. For too long the exegetical establishment, not least in the Catholic Church, has seemed unassailable. Already for some time, numbers of other Christian scholars have been admitting that the historical-critical method had overplayed its hand, claiming too much for itself. Had Catholic exegetes heeded their distinguished colleague, the late Father Raymond Brown, 20 years ago, they would not now need to be receiving the polite but edged criticism of Joseph Ratzinger in this book. Father Brown had warned that exegetes without an adequate theological formation risked becoming merely technicians of exegesis, with consequent damage to the truth of the texts they were studying.

The Bible is a book built on faith; it is always the book of the Church; it must be read in the Church, in the Tradition, with due account taken of the spiritual sense and with the help of historical criticism. With this new book, Jesus of Nazareth, that is the way Pope Benedict is teaching us to read it.

Basil Meeking is Bishop Emeritus of Christchurch. For 18 years he was a staff member of the Pontifical Council for Christian Unity in Rome with responsibility for Catholic relations with the World Couuncil of Churches among other things; he is still involved with one of the international ecumenical dialogues. Since retirement he did some work with Cardinal Francis George of Chicago. Of recent years he has been involved in the annual Byrd Festival of the Cantores in Ecclesia in Portland, Oregon.

Friday, 1 June 2007

Chaldean Church to Convene Synod in Iraq

Security of Community at Heart of Discussion

IRBIL, Iraq, MAY 31, 2007 Leaders of the Chaldean Catholic Church in Iraq will gather for a weeklong synod and the issue of security in that war-torn land will be at the forefront of the prelates' discussions.

The meeting begins Friday in al Qosh, formerly the ancient city of Nineveh, reported.

Though the last synod was held in Rome for security reasons, this year, the bishops wanted to stay in Iraq.

"Despite security concerns, the patriarch and bishops chose to hold the synod on national soil to send a strong signal of solidarity to the entire community, to let them know that we are present and that their lives are dear to us," Monsignor Philip Najim, the procurator for the Chaldean Church to the Holy See, told AsiaNews.

"The issue of the security of the community, halved by forced emigration, will be at the heart of the synod discussions," Monsignor Najim added.

He said other topics for discussion will include the future of Babel College, the only faculty of theology in the country, which was recently transferred to the capital of Kurdistan, and the conditions of dioceses in Iraq and the entire Middle East.

Bishops from the Chaldean diaspora in the United States, Canada, Australia and Lebanon will also attend, as will Archbishop Francis Chullikatt, the apostolic nuncio to Iraq.


VATICAN CITY, MAY 31, 2007 (VIS) - A communique made public today announced that the Holy See and the United Arab Emirates (UAE), "being desirous of promoting bonds of mutual friendship and of strengthening international cooperation, have decided by common accord to establish diplomatic relations at the level of apostolic nunciature on the part of the Holy See and at the ambassadorial level on the part of the United Arab Emirates, conforming to the rules fixed by the Vienna Convention on Diplomatic Relations of April 18, 1961."
The joint communique states that the agreement was signed on the part of the Holy See by Archbishop Celestino Migliore, Holy See permanent observer to the United Nations in New York, and for the United Arab Emirates by Abdulaziz Nasser Al-Shamsi, ambassador extraordinary and plenipotentiary of the UAE to the United Nations.
A note attached to the communique recalls that the United Arab Emirates is a federation of seven independent emirates (Abu Dhabi, Ajman, Dubai, Al-Fujayrah, Ras al-Khaimah, Sharjah and Umm al-Qaiwain) located along the central-eastern coast of the Arab peninsula, and has Abu Dhabi as its capital city. It has a surface area of 83,600 square kilometers and a population of more than four million including a large percentage (more than 70 percent) of foreign workers, mostly from other Middle Eastern countries, Pakistan, India, Philippines and Bangladesh. The official language is Arabic.
The majority of UAE citizens is Muslim, which is the official religion of State. "The constitution," the note reads, "affirms the principle of religious freedom and Christians are able to perform their public religious activities in churches and parish centers."
The United Arab Emirates forms part of the Apostolic Vicariate of Arabia which is under the pastoral care of Bishop Paul Hinder O.F.M. Cap. and has its headquarters in Abu Dhabi. "According to reliable estimates," the note continues, "there are more than a million Christians, mostly Catholics, of more than a hundred nationalities who contribute to the social wellbeing of the nation. There are seven churches in the country where Mass is celebrated in various languages and rites. The expectation exists that the authorities, who maintain cordial relations with the Catholic Church, will approve the building of new centers of worship. Various religious congregations offer educational services in seven schools."