

In order to be part of Chirst we have to own our sin.
All I can say is Tim for Bishop!!!
I was told about it in a Comment by someone called Andrew, he said, "You'll be interested to know that Fr. Tim Finnigan has recently reported on the turnout to protest against the SOR regulations act last night (Wed 21st March) outside pariliament. The Catholic groups that turned out were: Latin Mass Society, Faith Movement (who on the whole are supportive of the old rite) and SPUC (which has a lot of members who attend the old rite). Now I could go on and say, "Where were the Catholic Charismatics or Youth 2000?!!" but I won't........."
We are all, as Catholics, supposed to be deeply committed to Justice issues but there does seem to be a worrying trend of one either being committed to Justice regarding the family or freedom of religion issues or else one is committed to Justice concerning third world issues. So often it almost seems that never the twain shall meet. I know that when we have a collection for Cafod (no comments on Cafod's ABC policy, please, I support the organisation because my bishop does, and yes, it feeds the hungry) people are generous but they are different people who are generous to Life issue collection.
I have always admired Pius Ncube for the stance he has taken against oppression
and injustice in Zimbabwe. I have always wondered why South Africa doesn't at
least condemn Mugabe's violence. In this piece by Dan Bergin the Archbishop rebukes the SA government.
83. Here it is important to consider what the Synod Fathers described as
eucharistic consistency, a quality which our lives are objectively called to
embody. Worship pleasing to God can never be a purely private
matter, without consequences for our relationships with others: it demands a public witness to our faith. Evidently, this is true for all the baptized, yet it is especially incumbent upon those who, by virtue of their social or political position, must make decisions regarding fundamental values, such as respect for human life, its defence from conception to natural death, the family built upon marriage between a man and a woman, the freedom to educate one's children and the promotion of the common
good in all its forms. These values are not negotiable. Consequently, Catholic politicians and legislators, conscious of their grave responsibility before society, must feel particularly bound, on the basis of a properly formed conscience, to introduce and support laws inspired by values grounded in human nature. There is an objective connection here with the Eucharist (cf. 1 Cor 11:27-29).
There is an objective connection here with the Eucharist (cf. 1 Cor 11:27-29). Bishops are bound to reaffirm constantly these values as part of their responsibility to the flock entrusted to them
........Fr Linus Clovis in an article in Faith Magazine, Slavery,
the Gospel of Life and the Magisterium. He explains that although the Popes consistently and repeatedly condemned modern slavery from its very beginning in the 15th century. Slavery was also very clearly condemned by the Holy Office of the Inquisition in 1686 and the captors, buyers and possessors of slaves were ordered to make compensation to them. This teaching did not have the effect that it should have had because of the lack of co-operation among some Bishops and priests. He says: Hence the durability of the scandalous impression of official Church collaboration, support and participation in that most heinous institution of rapine, murder, exploitation and greed. The Papal Magisterium’s clear and unequivocal condemnation of slavery was not echoed, supported, preached on or translated into action by the generality of local hierarchies, clergy and laity. It is similar today with abortion and especially with that other aspect of the Gospel of Life, condemnation of contraception, which teaching is, in at least partial consequence, ignored by many Catholics today.Another article which gives some more details of the various papal
documents is The Popes and Slavery.Of course, people whose information comes from today's BBC get a very different picture. The BBC website has a page on Christianity and slavery which is entirely devoted to the justification of slavery by Christians. Papal condemnation of slavery? Not a word. Instead, we get: The emergence of colonies in the Americas and the need to find labourers saw Europeans turn their attention to Africa with some arguing that the Transatlantic Slave Trade would enable Africans, especially the 'Mohammedans', to come into contact with Christianity and 'civilisation' in the Americas, albeit as slaves. It was even argued that the favourable trade winds from Africa to the Americas were evidence of this providential design.
Religion was also a driving force during slavery in the Americas. Once they arrived at their new locales the enslaved Africans were subjected to various processes to make them more compliant, and Christianity formed part of this. Ironically, although the assertion of evangelisation was one of the justifications for enslaving Africans, very little missionary work actually took place during the early years. In short, religion got in the way of a moneymaking venture by taking Africans away from their work. It also taught them potentially subversive ideas and made it hard to justify the cruel mistreatment of fellow Christians.
However, some clergy tried to push the idea that it was possible to be a 'good slave and Christian' and pointed to St Paul's epistles, which called for slaves to 'obey their masters', and St Peter's letters (1 Peter 2: 18-25), which appeared to suggest that it was wholly commendable for Christian slaves to suffer at the hands of cruel masters.So there you have it - Christianity wholly reprehensible: no other side to the story at all. The next article, discussing the role of Christians in the abolition of slavery does, of course, go for "balance" putting both sides to the story - "... some have argued that they never showed the same commitment to ending slavery as they did to ending the slave trade. Their attitude towards Africans appear condescending by today's standards..."The article does not, of course, mention the teaching of the Catholic Church's magisterium.
The Eucharist – he told the crowds of over 30 thousand pilgrims and visitors present in St Peters – feeds the profound joy of every generation of believer, which unites love and peace and finds its origins in God’s communion with his brothers”.
The Pope also spoke of the publication of his first post synodal exhortataion “Sacramentum caritatis”. “It was elaborated – he explained - by gathering the fruits of the XI General Assembly of Bishops, held here at the Vatican in October 2005. I am sure – h e added - that I will return to that important text, but from the very outset I wish to state that it is an expression of the Universal Church’s faith in the Mystery of the Eucharist, and is posed in continuity of the second Vatican Council and the Magisterium of my venerated predecessors, Paul VI and John Paul II.
“In the Eucharist God wanted to donate us His love, which pushed him to offer his life for us on the cross. In the last supper, by washing the feet of his disciples, Jesus left us his commandment of love: ‘As I have loved you, so you also should love one another” (Jn 13,34). But for this to be possible we must remain united in him as branches on a vine (Jn 15,1-8), just as He himself chose to remain with us in the Eucharist so that we con remain in Him. Thus when we eat of His body and drink of His blood in faith, His love passes to us and makes us capable in turn of giving our lives for our brothers. (Jn 3,16). This is where Christian joy, Christian love is born”.
Benedict XVI also spoke of love for live and the sense of life with young detainees at the Casal del Marmo, in his first visit to a prison. The institution which hosts around fifty teenage boys and girls of various nationalities – is the same visited by John Paul II in 1980, on the invitation of the then Cardinal Secretary of State Agostino Casaroli who for over 30 years spent as much time as possible at the prison, as Benedict XVI recalled.
During the mass Benedict XVI spoke openly and without text to the young prisoners, commenting on the evangelical episode of the prodigal son. He noted how behind the figures of the two sons were two “distinct life projects different one from the other”, with the younger son finding the life of a wealthy landowner dissatisfactory. “He wants freedom from discipline, rules and commandments”, “freedom with all its beauty”. For his part the after is “respectful” of the son’s decision to make his own way.
Thus the young man takes what is his. “Now his freedom is to do what he wishes to do, no longer in the prison of his home discipline”. And “in the first movements he feels happy, but slowly a worrying emptiness settles upon him”: the “slavery of a freedom that is consumed by terrestrial pleasures” was not living, “in fact life began to distance itself from him”. So the young man begins to reflect, “To ask himself if it is not better to live ones live for others”. Thus he begins “an interior journey of maturation towards a new life project which also becomes an outward journey”.
The feast prepared for the return of the prodigal son shows that “the work, humility, discipline of every day life creates the feast”; the young man knows that “certainly even in the future his life will not be easy, that temptation will return”, but he will also know that “life without God doesn’t work, it is missing the essential”.
“The Commandments are not obstacles to freedom, rather indicators on the road to life” and “the Gospel helps us to understand who really is God: our most merciful father, merciful beyond measure”.
In the words of Benedict XVI, it is a matter of “what freedom is and what papers to be freedom”; in short “freedom is a launching pad towards the infinity of God’s love or the abyss of sin and evil”. And meeting with the young teenagers after the celebration of mass, who he greeted one by one along with the present authorities, the Pope once again asked the question “how can you be happy if you suffer, when you are deprived of freedom, when you feel abandoned”, true joy and happiness he answered, “is knowing that God loves you”: “You could even be deprived of everything – he concluded – of freedom and of health but yet be peaceful and serene : the secret is putting God in first place”.
Following the Angelus, the Pope finally had a special greeting for members of the Committee of Catholics for a society of love who, on the occasion of the feast day of St Joseph, are re launching the campaign “adopt a Dad” in conjunction with the missionary Instructions to benefit poor families in developing countries. “Thank you – he concluded – for this initiative”.
At Matins/the Office of Readings on Holy Saturday the Church gives us this 'ancient homily', I find it incredibly moving, it is abou...