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Preparing for Pope Francis’ Visit to Turkey

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On Thursday while Americans feast on turkey on Thanksgiving Day, Pope Francis prepares for his three-day Apostolic Journey to Turkey for another kind of feast: of ecumenical relations, interreligious dialogue and peace. Breaking another record for papal trips, Pope Francis on Friday sets off on his second international journey this week alone, travelling to the Turkish cities of Ankara and Istanbul. Just three days after his trip to Strasbourg for meetings with the European Parliament and Council of Europe, the Pope is responding to the invitation of both the government of Turkey and the Ecumenical Patriarch Bartholomew, spiritual leader of the Orthodox world.

Francis is the fourth pope to travel to Turkey, following in the footsteps of his predecessors, Paul VI, John Paul II and Benedict XVI, while Archbishop Angelo Roncalli is also remembered with great affection by the Turkish people, as he served as apostolic delegate there for nine years before being elected Pope John XXIII.

Let us join Pope Francis in praying that “Peter’s visit to his brother Andrew may bring fruits of peace, sincere dialogue between religions and harmony in the Turkish nation.”

Visits of Ecumenical Patriarchs to Rome and Popes to the Ecumenical Patriarchate

The official meetings of the Primates of the Churches have always been ecclesiastical events of great importance, for the reinforcement, and hopefully, the restoration of the unity of faith in the nexus of love. Such visits are in accordance with the commandment of the Divine Founder of the Church, our Lord Jesus Christ.

The Ecumenical Patriarchate, with its open and ecumenical spirit, developed a series of ecumenical initiatives of historical importance in the well-known Encyclicals of 1902, 1904 and 1920. These encyclicals aimed at the unity of all Christians in the communion of faith and sacraments. These initiatives of the Ecumenical Patriarchate have led to a Theological Dialogue of the Orthodox Church with the sister Roman-Catholic Church “on equal terms.”

It has been the goal that beyond all other fraternal gestures, the mutual visits of Popes to Constantinople and Ecumenical Patriarchs to Rome have marked a new era in the relations between the two Churches. It has helped in the understanding of the people of God, that there be effort, from both sides, for the achievement of the unity, so “that all may be one”, according to the words of the Lord in His High Priestly Prayer (John: 17).

The Visits of the Popes of Rome to Constantinople during the First Millennium

During the first millennium, there were no visits of the Primate of Constantinople to Rome, because New Rome had become the capital of the Empire.

In 536, Pope Agapetus of Rome accompanied by five bishops, visited Constantinople on a diplomatic mission for the Ostrogoth King Theodahad of Italy.

Vigilius, who was a Papal representative in Constantinople before his election as Pope, ascended the Papal Throne of Rome with the assistance of the Empress Theodora. Pope Vigilius came to Constantinople in 547 during a period of theological upheaval. He returned again in 552, but died before he could return.

The Papal Throne was not officially invited and did not participate in the Quinisext Ecumenical Council, which was convened for the institution of Canons. Pope Constantine went to Constantinople with an entourage of clergy and laity, where he was welcomed with great honours. He then departed for Nicomedia, where he met with Emperor Justinian II. Pope Constantine recognized under these terms the Quinisext Ecumenical Council and returned to Rome in 711.

The Efforts for Unification of the Two Churches after the Schism (1054)

The journey of Patriarch Joseph of Constantinople to Italy (1438-1439)

The Emperor of Byzantium John VIII Palaiologos headed the mission of the Orthodox that would discuss the issue of the reunification of the Churches in the Council of Ferrara-Florence (1438-1439). Among the members of this delegation was Patriarch Joseph who was accompanied by many hierarchs. During his meeting with the Pope in Ferrara the protocol that demanded kissing the foot of the Pontiff was not followed, and so they exchanged the kiss of peace standing. The main goal of the Orthodox delegation in this Council was to accomplish the union of the Churches without surrendering in matters of faith. Nevertheless, even from the preliminary discussions, the Orthodox were divided in two groups: the ones who were in favor of the union and those who were against it. This division grew even more after the transfer of the Council to Florence.

Patriarch Joseph was hesitantly following the unionist policy of the Emperor, who was interested mainly in securing military aid from the West, in order to save the state from the Ottoman threat. The participation of Patriarch Joseph in the work of the Council was limited, because he suffered from dropsy, whereas most of the Orthodox bishops refused to surrender in matters of faith. The Emperor, watching this situation, was worried about the outcome of this Council and he pressured the bishops for a conciliatory signing of the union. In the end, the Synodical members of the Eastern Church, with the exception of Mark of Ephesus, Eugenikos, came together in the residence of the ill Patriarch and signed the document of the unification (3 June 1439). After a few days, but before the Council of Florence came to an end, the ill Patriarch Joseph passed away and was buried in the Church of Santa Maria Novella. The so-called Union of Florence was never accepted in the East.

The first contacts of Patriarch Athenagoras with the Roman-Catholic Church

This Patriarch from Epirus, Greece with his discernment, his diligence, hard work and the spirit of love that distinguished him, gave new inspiration to the ecumenical mission of the Patriarchate of Constantinople. Besides his primary interest for the improvement of the relations of all Orthodox Churches, he worked with intense zeal and dedication for the rekindling of the relations of the Orthodox with the other Churches.

From the illness of Pope Pius XII that led to his death on October 9, 1958, and through the entire reign of Pope John XXIII, Patriarch Athenagoras expressed his friendly intentions, his fraternal feelings and his genuine interest for the rapprochement of the two Churches. Alongside the numerous exchanges of letters, there had been frequent mutual visits in Constantinople and Rome of the members of pertinent Committees for the promotion of the issue of unification.

The relations between the two Churches began to make slow but firm steps of progress. When Patriarch Athenagoras was informed about the dire state of the health of Pope John XXIII, he sent a telegram (30 May 1963) wishing for a fast recovery. The passing away of the elder Pope John XXIII of Rome deeply saddened him.

Paul VI, who ascended the Throne of Rome after Pope John XXIII, continued the efforts for better relations between the two Churches.

The Patriarch was informed also officially by a Papal delegate, (9 December 1963) about an upcoming pilgrimage of the Pope to Jerusalem. The Patriarch wrote to the Pope (26 December 1963), telling him of his desire to meet with him in Jerusalem. With a telegram to the Patriarch (30 December 1963), the Pope expressed his joy about their upcoming meeting.

The Meeting of the Ecumenical Patriarch Athenagoras with the Pope Paul VI in Jerusalem (5-6 January 1964)

The Primates of the two Churches met in an atmosphere of joy and excitement on the Mount of Olives in Jerusalem, where they exchanged the kiss of peace. Patriarch Athenagoras in addressing Pope Paul VI during his visit to the Delegation of the Holy See to the Mount of Olives (5 January 1964) described their meeting as historical and blessed, and he added: “the Christian world lived for centuries the night of division. Its eyes have become heavy by looking at the darkness. May our meeting here become the twilight of a shining and holy day, in which the Christian generations to come, will receive the sacred body and blood of our Lord from the same Cup, in love and peace and unity, praising and glorifying the one Lord and Savior of all.”

The historic meeting of Pope Paul VI and Ecumenical Patriarch Athenagoras in Jerusalem. (January 5-6, 1964.) 

In his reply, Pope Paul VI during his visit to the Patriarchal residence in the Mount of Olives (6 January 1964) referred to the unrealized wish of the Patriarch for a meeting with his predecessor, Pope John XXIII due to the untimely death of the latter. He highlighted the fact that their present meeting bore witness to the will “that brings us to the very skillful task of overcoming the discords and removing obstacles; for it is this will, to follow steadily the way that is acknowledged by all, that leads towards concord and reconciliation.”

The visit of Pope Paul VI to the Ecumenical Patriarchate (25 July 1967)

After these auspicious ecclesiastical events, Pope Paul VI wrote a letter to Patriarch Athenagoras (13 July 1967) expressing his desire to visit the Phanar “in order to strengthen the bonds of faith, love and friendship.” The Patriarch welcomed with excitement this historical decision, and the Pope went to Constantinople on 25 July 1967. In his address to Patriarch Athenagoras, in the Patriarchal Church, he noted: “In the light of our love to Christ and in our fraternal love to one another we discover even more the deep identity of our faith, and the points in which we still disagree, must not prevent us from comprehending this deep unity.”

In his reply, Patriarch Athenagoras, underlined as their main goal: “to join that which is divided, with mutual ecclesiastical actions, wherever that might be possible, affirming the common points of faith and rule, directing thus the Theological Dialogue to the beginning of a wholesome community, in the most foundational of faith and of the devout and structural freedom of theological thought, that has been inspired by our common Fathers, and of the variety of local traditions, as it has been pleasing to the Church from the very beginning.”

The visit of the Ecumenical Patriarch Athenagoras to the Church of Rome (26-28 October 1967)

Following this historical and successful visit of the Pope to the Ecumenical Patriarchate, Patriarch Athenagoras notified the Pope with a letter (6 October 1967) of his desire to visit Rome. This visit took place on 26 October 1967.

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Pope Paul VI and Ecumenical Patriarch Athenagoras at the Basilica of St. Peter, 1967.

In the common declaration of the two Church leaders that was issued at the end of the Patriarch’s visit to Rome (28 October 1967), it was stressed that “while recognizing that in the journey towards the unity of all Christians there is still a long way to go, and that between the Roman-Catholic and Orthodox Churches there still exist points to be clarified and obstacles to be overcome before arriving at the unity in the profession of faith which is necessary for reestablishment of full communion, they rejoice at the fact that their meeting has played a part in helping their Churches to make a further discovery of themselves as sister Churches.”

On 30 November 1979, the feast day of the Holy and Glorious Apostle Andrew, the First-Called, and also Feast Day of the Throne of the Ecumenical Patriarchate, Pope John Paul II of Rome, of blessed memory, together with his entourage, visited the Ecumenical Patriarchate and attended the Divine Liturgy that was celebrated in the Patriarchal Cathedral. The Pope was welcomed by Patriarch Demetrios of blessed memory, together with all the Synodical and local Hierarchs, as well as with other Hierarchs from abroad.

Pope John Paul II and Ecumenical Patriarch Dimitrios, November 30, 1979.

In the Joint Declaration of the Pope and the Patriarch, which was issued in the Phanar on 30 November, after the end of the discussion of the two Primates and with the participation of memebers of the two Commissions on the Dialogue, they stressed their gratitude to their predecessors, Pope Paul VI and Patriarch Athenagoras. They stated that the Theological Dialogue does not aim only at the restoration of full communion between the two sisters Churches, Roman-Catholic and Orthodox, but also at the unity of the entire Christian world.

The visit of the Ecumenical Patriarch Demetrios to the Church of Rome (3-7 December 1987)

To reciprocate the visit of Pope John Paul II of Rome to the Ecumenical Patriarchate on 29-30 November 1979, Patriarch Demetrios visited the Church of Rome from 3 to 7 December 1987. His stay in Rome affirmed the will of the Patriarch and of the Church in Constantinople to strengthen the relations from both sides and the bonds of love for reconciliation and unity.

This visit was not simply one of etiquette. It was an historic meeting of the Primates of the Churches of the East and West, as well as a message that was addressed to the entire world. It coincided also with the anniversary of 1200 years from the convening of the 7th Ecumenical Council in Nicaea in 787 that led to the triumph of the Orthodox faith.

The Pope and the Patriarch, together from the Balcony of Blessings, addressed a greeting to the people who had gathered on St. Peter’s Square.

The First Visit of Ecumenical Patriarch Bartholomew to the Church of Rome (27-30 June 1995)

After his election and enthronement on the Patriarchal Throne of Constantinople, Ecumenical Patriarch Bartholomew visited the Church of Rome with his entourage from 27 to 30 June 1995, in order to participate in the festivities of the Feast Day of the Throne of Rome. The Patriarch was welcomed by a numerous delegation of Pope John Paul II of Rome, of blessed memory.

During his stay in the Church of Old Rome, the Ecumenical Patriarch visited the Community of Saint Egidio, the Basilica of Santa Maria in Trastevere, the Basilica of St. John of the Lateran, as well as the homonymous Pontific University. He visited also the French Seminary, where he stayed during his Post-Graduate studies (1963-1966).

On 29 June, the Feast Day of the Holy Apostles Peter and Paul, the Ecumenical Patriarch attended together with his entourage, the festive Divine Liturgy that was celebrated by the Pope, in the Basilica of St. Peter. After the reading of the biblical passages, the two Primates, recited the Creed in Greek without the addition of the Filioque. In the evening of the same day, in the residence of the Ecumenical Patriarchate in the Tower of St. John, the two Primates signed a Joint Declaration on the end of the visit of His All Holiness to the Pope.

In this Declaration, they commended the initiatives of their Predecessors, of blessed memory, Patriarch Athenagoras and Pope Paul VI, and their meetings in Jerusalem, and later on in the Phanar and in Rome for the lifting of the old anathemas, the peace of the Churches, and reconciliation; they also referred to the mutual visits of Pope John Paul II and Patriarch Demetrios for the encouragement of the Dialogue of love and truth, which was proven very fruitful. It was therefore possible for this dialogue to continue in an effective way and to proclaim that the two Churches recognize each other as Sisters, jointly responsible for the preservation of the One Church of God, in faith to the divine plan, especially in the matter of unity.

The Second Visit of Ecumenical Patriarch Bartholomew to the Church of Rome (23-25 January 2002)

On 23 January 2002, His All-Holiness, Ecumenical Patriarch Bartholomew, together with His entourage, visited Rome once again. The following day, 24 January, he participated in the Day of Prayer for Peace, organized by Pope John Paul II of Rome. This Prayer Day took place in Assisi, and among the participants were His Beatitude, Patriarch Ignatius of Alexandria, and His Beatitude, Archbishop Anastasios of Albania, as well as representatives of many other Orthodox Churches and numerous representatives of many denominations and religions. During this event, the Ecumenical Patriarch prayed for peace in the world and gave a speech on “Testimony to Peace.”

On 25 January, the Ecumenical Patriarch had a private meeting with the Pope.

The Third Visit of Ecumenical Patriarch Bartholomew to the Church of Rome (28 June – 2 July 2004)

The third visit of His All-Holiness, Ecumenical Patriarch Bartholomew to the Church of Rome took place after the official invitation from Pope John Paul II, of blessed memory, to participate in the Feast Day of the Throne of the Church of Rome, and to celebrate the 40th Anniversary from the historical meeting of their predecessors in the Holy Land. In the evening of 29 June, the Ecumenical Patriarch, together with his entourage, attended the Divine Liturgy that was celebrated by the Pope, in honor of the Firsts among the Apostles, Peter and Paul in the square of the Basilica of St. Peter. The two Primates exchanged the kiss of peace and blessed the faithful who were gathered there.

The Vatican Common Declaration of the two Patriarchs took place on the 40th Anniversary of the meeting of the Primates, of blessed memory, of the two Churches, Pope Paul VI and Patriarch Athenagoras in Jerusalem.

Ecumenical Patriarch Bartholomew and Pope John Paul II sign the Common Declaration at the Vatican. 

In the morning of Wednesday, 30 June, the official bilateral discussions of the Delegations of the two Churches took place. His All-Holiness, expressing a Pan-Orthodox request, asked the Pope for the return of the Holy Relics of the Holy Patriarchs and Great Teachers of the Undivided Church, Gregory the Theologian and John Chrysostom to the Church of Constantinople, a request that was granted during the fourth visit.

The Fourth Visit of Ecumenical Patriarch Bartholomew to the Church of Rome (26-27 November 2004)

On Friday, 26 November, His All Holiness, the Ecumenical Patriarch Bartholomew traveled, together with his entourage, to the Church of Rome in order to receive, by the Primate of the Roman-Catholic Church, Pope John Paul II, of blessed memory, the Holy Relics of the two Holy Hierarchs, Great Teachers of the Undivided Church, and His Predecessors on the Throne of the Holy and Great Church of Christ in Constantinople, Gregory the Theologian and John Chrysostom. The Sacred shrines of the two Holy men were kept in the Venerable Church of the Holy Apostles in Constantinople until 1204, when they were removed and taken away by the Crusaders and were brought first to Venice, and later on to Rome, to be safeguarded in the Venerable Church of St. Peter.

Pope John Paul II and Ecumenical Patriarch Bartholomew at the ceremony returning the relics of St. John Chrysostom and St. Gregory the Theologian to the Ecumenical Patriarchate. 

On the morning of 27 November, during a fitting ceremony in the Basilica of St. Peter, the Pope himself, of blessed memory, handed over the Holy Relics of the two Holy Fathers to His All Holiness for their return to their home, after the passing of eight whole centuries. The Holy Relics, on their journey from Rome to Constantinople, were accompanied by the Ecumenical Patriarch and his entourage, together with an official Pontific Delegation, headed by Cardinal Walter Kasper, who attended the Feast Day of the Throne of the Ecumenical Patriarchate on 30 November.

The Journey of His All Holiness, Ecumenical Patriarch Bartholomew to the Church of Rome for the funeral service of Pope John Paul II of Rome (7-8 April 2005)

Late in the evening on Saturday, 2 April 2005, Pope John Paul II of Rome, fell asleep in the Lord, after a long illness.

The same evening the Ecumenical Patriarchate issued an official Statement on the passing away of His Holiness. His All-Holiness, together with His entourage, went to Rome in the evening of Thursday, 7 April, in order to personally attend the following day the funeral service for His Holiness, with whom he had met four times in the last decade and had cooperated closely to promote relations between the two Churches.

The Patriarch, after arriving at the airport, went straight to Saint Peter’s Basilica, where he prayed in front of the deceased, who was lying in state for the people to pay their last respects to the Pope of blessed memory. The Patriarch placed on the body of the Pope a cross of white flowers.

The Visit of Pope Benedict XVI of Rome to the Ecumenical Patriarchate (November 29 – December 1, 2006)

In November of 2006, the official visit of His Holiness, Pope Benedict XVI of Rome to the Phanar during the Feast-day of the Throne of the Ecumenical Patriarchate, continued this radiant tradition of the past decades.

Pope Benedict XVI continued the work of his predecessors, initiating this visit shortly after his enthronement on the Apostolic Throne of Rome, after the official invitation of His All-Holiness, the Ecumenical Patriarch Bartholomew, to attend the festivities on November 30, the Feast Day of the Holy and Glorious Apostle Andrew the First-Called, the Feast Day of the Throne of the Holy and Great Church of Christ in Constantinople.

Pope Benedict and Ecumenical Patriarch at the Phanar, November 30, 2006.

This visit to the Ecumenical Patriarchate, the leading Church in the Orthodox world, of His Holiness, Pope Benedict XVI of Rome, who is a profound Theologian and a renowned University Professor and who knows well the Orthodox Church and Theology, constituted a point of hope for the reinforcement of the climate of mutual trust between the two Churches, as well as for the successful continuation and outcome of the Theological Dialogue which aims at the unity of the Churches, when the Lord will grant it.

Ecumenical Patriarch Bartholomew attends Interfaith Peace Summit hosted by Pope Benedict XVI in Naples (21 October 2007)

His All-Holiness was invited by Pope Benedict XVI to attend the 3rd interfaith peace summit, which was held in Naples. Previous summits were in Assisi by Pope John Paul II (1986 and 2002).

Ecumenical Patriarch Bartholomew visits Pope Benedict XVI at the Vatican (6 March 2008)

On the occasion of the 90th anniversary of the Oriental Pontifical Institute, where His All-Holiness Ecumenical Patriarch Bartholomew completed his doctoral studies in canon law, the Ecumenical Patriarch was invited to address the faculty and students of the institute on the subject of “Theology, Liturgy and Silence.” He also visited Pope Benedict XVI at the Vatican, where he held private conversations and joint prayers in the papal chapel.

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Ecumenical Patriarch Bartholomew visits Pope Benedict XVI at the Vatican (28-30 June 2008)

On the occasion of the official inauguration of the Pauline Year, His All-Holiness attended the vesperal service at the abbey of St. Paul Outside-the-Walls.

Ecumenical Patriarch Bartholomew participated in the XII Ordinary General Assembly of the Synod of Bishops at the Sistine Chapel (18 October 2008)

For the first time in history, at the invitation of the Pope of Rome, the Ecumenical Patriarch addressed the Synod of Roman Catholic bishops in the Sistine Chapel at the Vatican. The subject of the address by Ecumenical Patriarch Bartholomew was: “The Word of God in the Life and Mission of the Church.” For the full text of the Ecumenical Patriarch’s address, click here.

Ecumenical Patriarch Bartholomew attends Interfaith Peace Summit hosted by Pope Benedict XVI in Assisi (27 October 2011)

His All-Holiness attended and addressed the 4th interfaith peace summit, which was hosted by Pope Benedict in Assisi.

The Visit of His All Holiness, Ecumenical Patriarch Bartholomew to the Church of Rome on the Occasion of the 50th Anniversary of Vatican Council II (10-11 October 2012)

In October of 2012, His All-Holiness, Ecumenical Patriarch Bartholomew traveled, together with his entourage, to the Church of Rome on the occasion of the 50th Anniversary of Vatican Council II. At the invitation of the Pope, His All-Holiness addresses the crowds at St. Peter’s Square.

Ecumenical Patriarch Bartholomew and Pope Benedict XVI at the Vatican, 2012.

The Journey of His All Holiness, Ecumenical Patriarch Bartholomew to the Church of Rome for the inaugural mass of Pope Francis (19-20 March 2013)

His All-Holiness Ecumenical Patriarch Bartholomew becomes the first Ecumenical Patriarch to ever attend the installation of a Pope.

Pope Francis and Ecumenical Patriarch Bartholomew at the Vatican after Pope Francis’ installation as Pope. 

The Apostolic Pilgrimage of Pope Francis and His All-Holiness, Ecumenical Patriarch Bartholomew to Jerusalem to commemorate the 50th anniversary of the historic meeting between Pope Paul VI and Ecumenical Patriarch Athenagoras (25-26 May 2014)

Now once again, Pope Francis and Ecumenical Patriarch Bartholomew will meet in Jerusalem to commemorate the 50th anniversary of their predecessors’ meeting.  This meeting of the venerable Primates of the leading Sees of Christendom has great significance. On the one hand, because is constitutes the unanimous recognition of the fruitful Dialogue of Charity for the relations of the two Churches, and on the other hand, because it lights, through the validity of their exemplary authority, the way of the official Theological Dialogue for overcoming the traumatic experiences of the past. This common course in the way of unity is a command of the divine Founder of the Church, our Lord Jesus Christ, and it is the common mission of the venerable Primates of the two Churches.

Information courtesy of Vatican Radio SEDOC.

Kristallnacht: Night of the Broken Glass

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Kristallnacht: Night of the Broken Glass
Fr. Thomas Rosica, CSB

On the night of November 9–10, 1938, the Nazis staged violent pogroms—state sanctioned, anti-Jewish riots—against the Jewish communities of Germany, Austria, and the Sudetenland. These events came to be known as Kristallnacht (commonly translated as “Night of Broken Glass”), a reference to the broken windows of synagogues, Jewish-owned stores, community centers, and homes plundered and destroyed that night. Instigated by the Nazi regime, rioters burned or destroyed 267 synagogues, vandalized or looted 7,500 Jewish businesses, and killed at least 91 Jewish people. They also damaged many Jewish cemeteries, hospitals, schools, and homes as police and fire brigades stood aside.

Kristallnacht was a turning point in Nazi anti-Jewish policy that would culminate in the Holocaust—the systematic, state-sponsored mass murder of the European Jews.

On March 26, 2000, at the conclusion of his historic Jubilee pilgrimage to Jerusalem, Pope John Paul II visited the Western Wall, remnant of the ancient Jerusalem Temple, and placed a prayer in a crevice in the wall as Jews have done for centuries. This act crowned his lifelong commitment to furthering Catholic-Jewish understanding. The Pope’s prayer struck the major themes of his thoughts on Jews and Judaism: that Christians share with Jews reverence and worship of the same God, the common ancestry of Abraham to all who look to the Bible for inspiration, the unjust suffering directed against Jews over the millennia and the need for forgiveness for Christians and others who caused this suffering, the need to resolve to improve one’s future behavior in order to achieve genuine repentance, and, finally, recognition of Jews as the continuing people of God’s ongoing and eternal Covenant. After meditating at Jerusalem’s Western Wall, the Pope placed in the wall a written prayer to God expressing deep sadness for all wrongs done to Jews by Christians. The prayer read:

ben“God of our fathers,
You chose Abraham and his descendants
To bring Your name to the nations;
We are deeply saddened by the behavior of those
Who in the course of history have caused these children of Yours to suffer
And asking Your forgiveness
We wish to commit ourselves to genuine brotherhood
With the people of the Covenant.”

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Throughout his priestly, episcopal and Petrine ministry, Pope John Paul II consistently condemned anti-Semitism as a sin and acknowledged the suffering of Jews throughout the ages and in the Holocaust. He used the Hebrew word ‘Shoah’ to speak about the Holocaust. John Paul II became a true embarkation point for Christians and for Jews. He taught both Christians and Jews not to be afraid of each other, nor to fear our deep, biblical narratives that unite, rather than divide us. Nothing can remove our sense of belonging to, participating in, and being the beneficiaries of God’s saving encounter with Israel and with the broken world, which occurred in the crucifixion of Jesus, who we Christians believe to be son of Israel and Son of God.

The photo below is of the Berlin Synagogue after it had been destroyed on this night. The other photos represent the healing that has taken place between Christians and Jews through the heroic gestures of St. John Paul II and Popes Benedict XVI and Francis.

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John Paul II: A Saint for Canada

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I once had a teacher who knew exactly how to keep her students focused during the day. She promised us that if we were very good, she would read us a few pages from J.R.R. Tolkien’s The Hobbit. She would only have to give the gentlest reminder that we would not have time for The Hobbit and there would be a swift end to our cavorting and carrying-on. As you can imagine, she had us eating out of her hand.

My love for a great story has continued, and I’ve found that the best stories are always those “based on a true story.” At Salt + Light we have a storytelling ritual, you could say, and Fr. Thomas Rosica is one of the best storytellers I know. Whenever Fr. Rosica returns to the office from a trip, he gathers everyone to celebrate Mass, and following that it’s time for our meeting around the conference table. After we have prayed and he has given us all a little token from his travels -usually a prayer card, a spiritual booklet, or some chocolates- he settles down to tell us about everything that happened.  As I said, Fr. Tom Rosica is a masterful storyteller. By the time the meeting has concluded, we feel as if we have lived through it all – the highs and the lows: the lost luggage, the inevitable poor internet connection fiascos, the exceptional encounters, the developments and the messages of encouragement.

My favourite stories, however, are the ones where he tells us of his encounters with Pope John Paul II. These stories are an incredible source of insight.  Sure, there’s something to be learned from reading great encyclicals, but to know a person firsthand and to get a sense of who he was and why he did what he did – this can only be imparted through personal experience; anything else simply doesn’t have the same impact. Moreover, Fr. Rosica’s stories are always full of meaning. Significant dates in history have moods and feelings attached to them, and there’s always a deep sense of what these things mean for us and for the world. As a scripture scholar, Fr. Rosica’s biblical imagination imbues his commentary on events with a profound love of scriptural images and also a great sense of humour.

Not everyone has the opportunity to listen to these stories firsthand, but you will certainly feel as if you are sitting around the Salt + Light conference table when you pick up the new release  John Paul II, A Saint for Canada. It’s a short book that can be read at a leisurely pace in a few hours. Filled with Fr. Rosica’s personal reflections on Pope John Paul II,  John Paul II, A Saint for Canada is a delight that will leave you with a deep appreciation for this saint and what he means for us in Canada.

To get a taste of what you can expect, you’re invited to watch our latest Catholic FOCUS featuring John Paul II.

Photo description: Father Karol Wojtyla, the future Pope John Paul II, is pictured reading in a kayak in this photo dated from 1955. Three years later, he was on the water with friends when he learned he had been called to Warsaw for the announcement that he was to be made a bishop. He was canonized on April 27 with Pope John XXIII. (CNS photo)

 

A Saint for Canada: John Paul II

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On June 24 and 25, 2014, Zenit sat down with Fr. Thomas Rosica to discuss his new book, “John Paul II: A Saint for Canada.” Below you can find the full text of the interview:

A Saint for Canada: John Paul II
Interview on Zenit International News Service

There are many lenses through which to view Pope St. John Paul II. A book released this year by Basilian Father Thomas Rosica proposes the Polish Pontiff as a “saint for Canada” (Novalis 2014).

ZENIT spoke with Fr. Rosica about his insights into the Pope and saint who loved Canada and was loved by Canadians.

ZENIT: Why is a Polish Pope a “saint for Canada?”

Father Rosica: Pope John Paul II was the first Pope to set foot on Canadian soil. It was the longest pastoral visit ever made by any Pope in a single country back in 1984 — 12 days. With his arrival on September 9 in the Quebec City suburb of Ste. Foy, the Holy Father began a 15,000-kilometre marathon that took him from the Atlantic to the Pacific. When the visit ended on September 20 that year, he had visited Quebec City, Trois-Rivières, Montreal, St. John’s, Moncton, Halifax, Toronto, Midland (Ontario), Winnipeg/St. Boniface, Edmonton, Yellowknife, Vancouver and Ottawa/Hull. In some of those cities, he visited major Canadian pilgrimage sites: Sainte-Anne de Beaupré, Cap-de-la-Madeleine, St. Joseph’s Oratory and the Canadian Martyrs Shrine in Midland. Millions of Canadians turned out to greet the pontiff, pray with him and to celebrate, many of them deeply moved by his words and presence. His visit left a deep and lasting impression on our country.

During that historic 1984 visit, John Paul II endeared himself to Canadians and from the very beginning, and Canadians loved him. That affection reached its peak in 2002 when he returned to us as an elderly, infirm man and presided over World Youth Day 2002, his last great international youth event. He made us all feel young again. Though I did not choose the title for the book “A Saint for Canada,” more than any pope, John Paul II was ours in a very special way!

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ZENIT: Tell us about Pope John Paul II’s relationship with the First Nations     (Native Communities) in Canada?

Father Rosica: In 1984, bad weather had forced the cancellation of a visit prepared for Fort Simpson in the Northwest Territories, where John Paul II was to meet with First Nations peoples. The pope felt so deeply sad about missing this visit with them that he promised to return. And he did, in 1987, when he spoke to Aboriginal peoples gathered from across the North. His reverence for the First Nations peoples and compassion for their history of suffering helped change the way Canadians viewed their own troubled relationship with their Aboriginal sisters and brothers.

ZENIT: What was it like to know a saint personally?

Father Rosica: I think I visited with Pope John Paul II five times before I was appointed to World Youth Day 2002, at least 12 times in preparation for World Youth Day 2002 and six times following World Youth Day and prior to his death in 2005. The Second Vatican Council’s Dogmatic Constitution on the Church, Lumen Gentium, gave a great emphasis to holiness, and the call to holiness extended to everyone. And it’s very important that we see this call embodied in a person’s life. John Paul II was a man who was in constant dialogue with God. He was the pope of holiness. I knew that there was something extraordinary about this man. It was pretty clear that he lived with God, and he lived with us. Whenever I spoke with him, I knew that I was talking with someone who was a friend of God. Each time I was with him, and for that matter each time I am with a holy person, I go away from that encounter with a deep desire to pray, to spend more time with God, and to be a better person. I think one of the great qualities of holy persons is that they give us a “holy jealousy” – making the rest of us thirst for God, desire to be holy and to be a better people.

ZENIT: You mention a theory for why young people had such a great love for John Paul II. What is that?

Father Rosica: John Paul II enjoyed an incredible popularity with young Catholics. At the World Youth Day in Rome in 2000, he called the young people of the world his “joy and his crown”. In July 2002 in Toronto, he showed us the same. Young people today are experiencing an extreme crisis of fatherhood. I am convinced that they flocked to him because in many cases he was the father they never had and the grandfather who had been so painfully absent in their lives. John Paul II was a rock, a moral compass, and a very demanding friend. He made all of us discover our youthfulness, generosity and joy as he invited us to become salt and light in a world, a society and a culture that is so cynical, so tasteless and so often devoid of the flavor and joy of the Gospel and the light and hope of Christ.

From the beginning of his Pontificate, he insisted on meeting young people whenever he visited Roman parishes or foreign countries. Building on a tradition begun by his predecessor, Paul VI in the twilight years of his reign (1976), John Paul II invited hoards of young people to Rome in 1984 for the Jubilee Year of the Redemption, and in March 1985 for the International Year of Youth, when, on Palm Sunday, he established World Youth Days as a permanent event. “No one invented the World Youth Days. It was the young people themselves who created them”, John Paul II wrote in his 1994 book, Crossing The Threshold of Hope. In actual fact, he first sought them out; they then discovered him. Most of the World Youth Days, including ours in Canada, have been something of a surprise for priests and bishops, in that they surpassed all our expectations!

John Paul II issued to young people a clarion call to commitment. To his young friends he said: “Many and enticing are the voices that call out to you from all sides: many of these voices speak to you of a joy that can be had with money, success, and power. Mostly they propose a joy that comes with the superficial and fleeting pleasure of the senses.” The alternative call was Jesus’ siren song. “He calls you to be the salt and light of the world, to live in justice, to become instruments of love and peace.” The choice was stark, self-denying, life-defining, irrevocable. It was between, “good and evil, between light and darkness, between life and death.” There were no shortcuts or compromises for John Paul II, only clarity. And that is what the young are seeking today, not quick answers but Gospel clarity.

How many people are not afraid anymore because they saw a Pope who was not afraid. How many young seminarians and religious have spoken their “yes” because of him! How many young couples have made permanent commitments in marriage because of his profound theology of the body! How many ordinary people have done extraordinary things because of his influence, his teaching and his gestures!

ZENIT: John Paul II wrote and preached volumes. Even in focusing on a specific element, such as his ministry to Canada, how does one begin to digest or sort through such a huge body of teaching and a powerful message?

Father Rosica: Pope John Paul II tirelessly travelled the world, bringing to women and men of every race, nation and culture, a message of hope; that human dignity is rooted in the fact that each human being is created in the image and likeness of God. The Holy Father’s courageous and steadfast witness to the power of the Risen Lord has been the hallmark of his Pontificate– in which he has opened wide the doors of many human hearts and of many nations to Christ. By his witness and preaching of the Catholic faith, the Holy Father has had a great part in changing the course of history. The body of teaching that he left us is staggering- immense, accessible, rich and transforming. It is now up to us to unpack the gift of his teaching and appropriate it in our lives.

The challenge to the Church in Canada, and for that matter to the Church in each country, is to deepen its relationship with the living communion of faith of the whole Church. Canada has much from its experience to offer to the universal Church – about tolerance, peace, social justice, a significant, rich heritage of Saints and Blesseds who brought us the faith. That is the mission of the Church in Canada as well. We cannot forget the deeply Christian roots and heritage of this country. This is not only a religious question but also of an anthropological order since human identity cannot be separated or divorced from its Christian identity. In an increasingly secularised world the place and role of religion in our cultural identity must be re-evaluated and re-vitalised. There can be no future without a past. Our present has been formed by a Christian heritage handed down to us; will future generations to come have a similar Christian heritage to hand on?

ZENIT: John Paul II is now set before us as a saint, as someone to emulate. Yet, how can one imitate someone as other-worldy as John Paul II?

Father Rosica: That a person is declared “Blessed” or “Saint” is not a statement about perfection. It does not mean that the person was without imperfection, blindness, deafness or sin. Nor is it a 360-degree evaluation of the Pontificate or of the Vatican. Beatification and Canonization mean that a person lived his or her life with God, relying totally on God’s infinite mercy, going forward with God’s strength and power, believing in the impossible, loving one’s enemies and persecutors, forgiving in the midst of evil and violence, hoping beyond all hope, and leaving the world a better place. That person lets those around him know that there is a force or spirit animating his or her life that is not of this world, but the next. Such a person lets us catch a glimpse of the greatness and holiness to which we are all called, and shows us the face of God as we journey on our pilgrim way on earth. Canonization and holiness is not some kind of perfection that erases all kinds of faults and errors. The first requirement to be a saint in the Church is you have to be a sinner – but a sinner who recognizes the power of God’s mercy and forgiveness, and lives in that experience.

One of the most profound lessons John Paul II taught us in the twilight of his pontificate was that everyone must suffer, even the Vicar of Christ. Rather than hide his infirmities, as most public figures do, he let the whole world see what he went through. The passing of John Paul II did not take place in private, but before television cameras and the whole world. In the final act of his life, the athlete was immobilized; the distinctive, booming voice silenced; the hand that produced voluminous encyclicals no longer able to write. John Paul II’s final homily was an icon of his Galilean Master’s final words to Simon Peter:

Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” … After this [Jesus] said to him, “Follow me.” (John 21:18-19)

In the life of Karol Wojytyla, the boy from Wadowice who would grow up to be a priest and Bishop of Krakow, the Bishop of Rome, and a hero for the ages, holiness was contagious. We have all been touched and changed by it. Pope John Paul II was not only “Holy Father” but “a Father who was and is Holy.” At his funeral mass on April 8, 2005, Cardinal Joseph Ratzinger told the world that the Holy Father was watching us and blessing us ‘from the window of the Father’s House.”

Let us learn from this great, contemporary saint how to cross thresholds, open doors, build bridges, embrace the Cross of suffering and proclaim the Gospel of Life to the people of our time. May we learn how to live, to suffer and die unto the Lord. Let us pray to have a small portion of the fidelity of Peter’s witness and the boldness of Paul’s proclamation that were so mightily present in Karol Wojtyla – St. John Paul II. May he intercede for us and for all those who suffer in body and spirit, and give us the desire to become holy and to be saints.

In his homily at the Beatification of Pope John Paul II on May 1, 2011, Pope Benedict XVI summarized beautifully Karol Wojtyla’s life of holiness:

“… When Karol Wojtyla ascended to the throne of Peter, he brought with him a deep understanding of the difference between Marxism and Christianity, based on their respective visions of man. This was his message: man is the way of the Church, and Christ is the way of man. With this message, which is the great legacy of the Second Vatican Council and of its ‘helmsman’, the Servant of God Pope Paul VI, John Paul II led the People of God across the threshold of the Third Millennium, which thanks to Christ he was able to call ‘the threshold of hope’.

Throughout the long journey of preparation for the great Jubilee he directed Christianity once again to the future, the future of God, which transcends history while nonetheless directly affecting it. He rightly reclaimed for Christianity that impulse of hope which had in some sense faltered before Marxism and the ideology of progress. He restored to Christianity its true face as a religion of hope, to be lived in history in an “Advent” spirit, in a personal and communitarian existence directed to Christ, the fullness of humanity and the fulfillment of all our longings for justice and peace. …

“Blessed are you, beloved Pope John Paul II, because you believed! Continue, we implore you, to sustain from heaven the faith of God’s people. You often blessed us in this Square from the Apostolic Palace: Bless us, Holy Father! Amen.”

And on April 27 of this year, Pope Francis said of John Paul II:

“They (Wojtyla and Roncalli – John XXIII) were priests, bishops and popes of the twentieth century. They lived through the tragic events of that century, but they were not overwhelmed by them. For them, God was more powerful; faith was more powerful – faith in Jesus Christ the Redeemer of man and the Lord of history; the mercy of God, shown by those five wounds, was more powerful; and more powerful too was the closeness of Mary our Mother.

…In his own service to the People of God, John Paul II was the pope of the family. He himself once said that he wanted to be remembered as the pope of the family. I am particularly happy to point this out as we are in the process of journeying with families towards the Synod on the family. It is surely a journey which, from his place in heaven, he guides and sustains.”

ZENIT: From your continued work with the Holy See Press Office, as well as your work at Salt and Light, you have a unique perspective on the global response to (or interaction with) the Successor of Peter. As two Popes were just canonized, another is to be canonized, and as a Pope Emeritus and a reigning Pope live side-by-side in the Vatican, what overall reflections do you have about God’s ways in ruling his Church through the Bishops of Rome?

Father Rosica: It has been a tremendous, most unexpected privilege and a blessing to work closely with the Vatican during these momentous weeks, and years, especially over the past years of the momentous papal transition. What a lesson this has been in seeing the ministry of the Bishop of Rome up close! Having led a World Youth Day and served at two Synods of Bishops- in 2008 on the “Word of God in the Life and Mission of the Church” and in 2012 on “The New Evangelization”, I thought that I had reached the summit of any great projects I could serve in the Church! I was wrong! When Fr. Federico Lombardi, SJ, Director of the Holy See Press Offices called me the day after Benedict’s resignation and asked me to come immediately to Rome, a new adventure began that continues to this day. For me, personally, Fr. Lombardi represents the religious communicator par excellence: intelligence, decency, kindness, patience, goodness and calm! I have learned much from him and admire him greatly.

People constantly ask me where I did my media training and film studies. I smile and tell them that I don’t even watch TV and I see few movies. I studied Scripture at the University of Toronto, at the Pontifical Biblical Institute in Rome, the Ecole Biblique et Arcéhologique Française de Jérusalem, and at the Hebrew University of Jerusalem. I learned about ancient texts, Greek, Hebrew and Aramaic verbs, and things of the past. I never studied filmmaking, media, public relations, and all the other hi-tech things that are now part of my new world.

But I also tell them that I had the privilege of having a master and mentor who knew the power of words and images, and who taught me everything I know about television, media, and Evangelization. It was a character study of nearly 27 years… a master class that I never sought out and certainly never deserved. That mentor is now a saint: Karol Wojtyla – John Paul II.

It is hardly any surprise then, in this world of faith and in the culture of the Church, that one of the first fruits of World Youth Day 2002, should be the establishment of a national, Catholic television network, truly born on the wings of World Youth Day 2002 – the project that was the driving force of my mentor’s life. This little book is merely a way of saying thanks to him.

To order your copy of “John Paul II: A Saint for Canada” visit:

http://saltandlighttv.org/store/index.php?route=product/product&product_id=180

Fr. Rosica may be reached at rosica@saltandlighttv.org

Fr. Thomas Rosica, CSB, was National Director and CEO of World Youth Day 2002 in Canada. He is founder and CEO of Canada’s Salt and Light Catholic Media Foundation and Television Network since 2003. Appointed by Pope Benedict as Consultor to the Pontifical Council for Social Communications in 2009, he served as English language Media Attaché at the Synods of Bishops of 2008 and 2012. He has been English language assistant to the Holy See Press Office since the Papal transition of 2013.A Saint for Canada: John Paul II

Fr. Rosica Speaks About Knowing a Saint Personally and Why Youth Loved John Paul So Much
Part 1 published June 24, 2014

Father Rosica Speaks About Living This Unique Time of the Papacy From the View of the Vatican Press Office
Part 2 published June 25, 2014

The Catholic Guy Show Features Fr. Rosica from S+L Studio

LINO RULLI , HOST OF 'THE CATHOLIC GUY,' PICTURED IN STUDIO AT VATICAN RADIO

The Catholic Guy Show with Lino Rulli went on the road this past week and stopped by the S+L studio for  three days of live broadcasting. S+L CEO Fr. Thomas Rosica joined Lino on Wednesday, Sept. 10, 2014 for a fun afternoon full of stories on Popes, past and present, and much more. Listen to clips of Fr. Rosica on The Catholic Guy Show below:

The Catholic Guy Show airs on The Catholic Channel SiriusXM Radio Monday through Friday from 5-7 pm.

Deacon-structing: The devil 3

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So far we’ve looked at what the Scriptures and tradition tell us about the “prince of darkness”. But is this whole “devil” thing something of the past?

I remember watching the film The Exorcist and thinking that the whole scenario didn’t seem real to me. I don’t think demons sit around behind a tree waiting for some poor little girl to go by so they can jump out to possess her. I think that people have to cooperate with evil. You have to be really far away from God for the devil to be able to attack you like that.

According to Matt Baglio, author of The Rite, possession is the result of a person moving far away from God. He says that over a period of time, if you move far enough away, you make it possible for demons to step in. It’s not hard to move away from God. We may think that we are “religious” but if in our actions and deep beliefs we refuse to give up control of any aspect of our lives to God or have a continue pattern of sin, no matter how small (and remember sin is merely saying no to God), we are, in effect moving away from God. We don’t have to specifically dedicate ourselves to evil or play with Ouija Boards to invite the devil in. However, adds Baglio, if you’ve already begun distancing yourself from God, then playing with the occult will make possession easier.

I remember the first time I baptized a child I noticed that one of the prayers during the Rite of Baptism is called “exorcism”. This of course, does not mean that we believe the child is possessed, but it does mean that we acknowledge that there is evil in the world. During that prayer, the Priest or Deacon commands any impure spirits who might be present to depart from the person to be baptised. Also, remember that Baptism removes our original sin (for more on Baptism read, What is Baptism? and in this prayer we ask that Original Sin be removed:

“Almighty and ever-living God, you sent your only Son into the world to cast out the power of Satan, spirit of evil, to rescue man from the kingdom of darkness, and bring him into the splendor of your kingdom of light. We pray for this child: set him (her) free from original sin, make him (her) a temple of your glory, and send your Holy Spirit to dwell with him (her). We ask this through Christ our Lord.”

So obviously the Church believes in the existence of the devil as real. And if you still have doubts, I’m sure you’ve been around some time when you’ve had to make a “question-and-answer” style profession of Faith, (it happens during the rite of Baptism and during Confirmation – if you’ve been to an Easter Vigil you’ve done it). After we profess our Faith, the priest asks: “Do you reject Satan and all that is evil?” (And the correct answer is “I do” in case you’re wondering.)

Not only does the Church teach that Satan is real, but we believe in demonic possession. In fact, the Catholic Church is the only Christian denomination that prayers or rituals that have to do with expelling demons. I don’t know how common exorcisms are, but I’ve read that one in 5000 cases of reported demonic possession are actually cases of real possession.

The Catechism of the Catholic Church defines an exorcism:

“When the Church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms (Mk l:25f.) and from him the Church has received the power and office of exorcising (Mk 3:15: 6:7, 13: 16:17). In a simple form, exorcism is performed at the celebration of Baptism. The solemn exorcism, called ‘a major exorcism,’ can be performed only by a priest and with the permission of the Bishop. The priest must proceed with prudence, strictly observing the rules established by the Church. “Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to his Church. Illness, especially psychological illness, is a very different matter: treating this is the concern of medical science. Therefore, before an exorcism is performed, it is important to ascertain that one is dealing with the presence of the Evil One, and not an illness (cf. Code of Canon Law, can. 1172).” (CCC 1673)

In 1998, The 1614 Catholic Rite of Exorcism was updated and now includes a stipulation that no exorcism is to be performed until all other avenues have been exhausted. We have to be careful that we’re not dealing with a mental illness or some other psychological problem. That means that doctors, psychiatrists, and psychologists must be consulted first in order to eliminate all medical causes before an exorcism can be considered.

One of the first books I read that had anything to do with exorcisms was M. Scott Peck’s People of the Lie. Peck was a psychiatrist who actually became a Christian after he could not medically nor scientifically explain some of his patient’s behaviours or symptoms. In fact Scott Peck diagnosed some of his patients with “demonic possession”. (Another good book by Scott Peck on this topic is Glimpses of the Devil.)

The Roman Ritual of Exorcism lists the criteria for determining whether someone is possessed and requires an exorcism: “Speaking many words in unknown languages or understanding them; revealing distant or hidden things; displaying strength beyond one’s condition, together with a vehement aversion to God, Our Lady, the saints, the cross and sacred images.”

The Church takes possession very seriously. Every Diocese has to have an official exorcist. However, in most cases this is either the bishop or the bishop can appoint a priest as the diocesan exorcist.

It’s easy to get caught up with the drama of possession or exorcisms; however, the real danger of evil is not demonic possession, but rather in being deceived. Remember, Satan is a liar and deceiver. Possession is too obvious. Satan wants to work undetected and is trying really hard to make people believe he is not real. That is probably one of his biggest triumphs. Remember he is a liar.

He also likes to confuse, like making you think that something is good, when in fact it isn’t. A good example of this is making you think that it’s OK not to go to Mass because you need to spend time with your family – and God is really a loving and merciful God who wants you to spend time with your family (which is true and a good thing) and He doesn’t really care if you go to Mass or not (which is not true) – when in fact, going to Mass is very important. (The devil is good a half-truths; things that sound true or are partly true but are not completely true, in order to confuse.)

In short, Satan always wants us to pick something good at the expense of what God has promised… which is always something better.

When thinking about evil we must remember the fact that Jesus’ death defeated Satan forever. “Why is he still around?” you may ask. Maybe we are living what the Book of Revelation says about Satan being allowed to deceive the nations for a little while (Rev 20:7-8). Scott Peck liked to say that the devil has been defeated; we’re just in the clean-up operation.

I don’t know if Satan is on the run. It doesn’t matter. As long as there is God; people can choose “not God”. As long as there is Goodness, Truth and Beauty, people can choose the opposite of those. There is light, but we can always choose the darkness. And sometimes we end up choosing the darkness without really knowing what we are doing.

All of us can choose God or choose the absence of God, which is evil.  But if we choose God, Satan has no real power over us. It is a battle, but in this battle, God is on our side.

That’s why Pope John Paul II asked us to add the Prayer to St. Michael to our daily prayers:

“St. Michael, Archangel defend us in battle.

Be our protection against the wickedness and snares of the devil.

May God rebuke him, we humbly pray,

and do thou, O Prince of the Heavenly Hosts,

by the power of God, cast into hell Satan and all evil spirits

who wander through the world seeking the ruin of souls.”

KofC Production Team: On Location in Mexico for John Paul II Film

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The Knights of Columbus Crew on location in Mexico filming John Paul II in America: Uniting a Continent. 

KofC Production Team: On Location in Indiana for John Paul II Film

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Filming on location in South Bend, Indiana an interview Dr. Carozza for the Knights of Columbus Production John Paul II in America: Uniting a Continent. 

KofC Production Team: On Location for John Paul II Film in New Brunswick

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KofC Fredericton 06B

 

Filming on location in Fredericton, New Brunswick with Lieutenant-Governor Granyon Nicholas for the Knights of Columbus production John Paul II in America: Uniting a Continent with Host: John Ignatowitcz, Director of Photography: Wally Tello, Camera Assistant: Michel Guitard, Audio: Bruce LeGrow.

Reconsidering Inconvenience

For pilgrims who set out to attend large-scale Church events such as a World Youth Day or a Papal Inauguration, there’s always the remote possibility that you won’t be able to secure a spot at the venue or you get sick and end up missing the event. For those who have traveled halfway around the world, this disappointment can be hard to bear. It can seem that the pilgrimage was for naught. How to deal with the disappointment? Guest blogger, Rebekah Lamb shares her experience from the recent double canonizations in Rome.

 

An inconvenience is only an adventure wrongly considered; an adventure is an inconvenience rightly considered.

G.K. Chesterton, ‘All Things Considered’

By Rebekah Lamb

As soon as Pope Francis named Divine Mercy Sunday the date on which both Popes John XXIII and John Paul II would be raised to the altar of the saints, my sister and I hurried online to scour every air fair deal possible to scheme a way to get to Rome. Since we’re both grad students, managing to make a pilgrimage to Rome would be a bit of miracle in itself and, Providentially, I had barely started praying for a way to go before a professor asked me to take on some research work for her—work that ended up covering the price of my ticket! Initially, however, it was a little more difficult to see some of the Providence in our trip when we arrived in Rome as, due to crushing crowds and getting sick, I ended up having to leave my hard-won spot (before the sacred liturgy began) which was at the edge of the Via della Conciliazione, roughly five hundred meters away from Piazza San Pietro itself. It was very difficult to accept this turn of events which, in my somewhat dramatic and sleep-deprived state, seemed a great catastrophe: I had travelled solely to Rome for this moment and I was not going to be able to physically participate in the event I had anticipated for so long.

However, this disappointment became a source of grace for me during my trip: I felt called to reflect on the ways in which the saints for whom I had journeyed to Rome, to celebrate and honour, met with disappointment and embraced it as a way of entering into greater abandonment to the loving Providence of God: who sees what is truly best for us. For instance, in his well-known prayer, “The Daily Decalogue,” St. John XXIII says: “Only for today, I will adapt to circumstances, without requiring all circumstances to be adapted to my own wishes.” As we know from the witnesses of Saints John XXIII and John Paul II, both men accepted various kinds of suffering, ordinary and extraordinary ones, as means of loving Christ and loving others. Like other kinds of suffering, disappointment expands our insight: it stretches the narrow parameters and limitations of our personal vision and expectations, reminding us that life, and by extension God’s will for us, is not determined by us and, often, doesn’t conform to our little plans. While, of course, it was natural that I was disappointed about how Divine Mercy Sunday began for me, my dejection ended up re-orienting, my way of looking at my pilgrimage to Rome, my way of reflecting upon the relationship between grace and frail human expectations and the ways in which the very city of Rome became a means by which Our Lord offered me a new way of seeing the purpose of my trip.

We can get so caught up in planning out  how our travels and trajectories should occur that we fail to see what truly matters along our way; this failure to perceive what truly matters, is, ultimately, the root of our sins (Adam and Eve sinned because they failed to see God’s commandments as good for them because their own desires over-shadowed their perception of what is truly right and good). Disappointment, for me, initially threatened to ruin my whole day as I moved away from the Vatican and saw other disappointed and exhausted pilgrims leaving the square before the canonizations began. However, by God’s grace, it ended up stretching my ability to see what my pilgrimage was really supposed to be about: an encounter, first and foremost, with Christ in Rome, a place rich in sacramental treasures of our faith. While I didn’t end up physically witnessing the canonizations, I was, during my trip, able to venerate the relics of Christ’s cross; pray at Sancta Scala (“the holy stairs” which once belonged to Pontius Pilate and which Christ would have climbed while on trial); visit churches dedicated to the martyrs and heroes of our faith; and connect with pilgrims from around the world who endured various difficulties and disappointments of their own in order to celebrate this unprecedented moment in our history in which four Popes were present in a special way at the Vatican, witnessing to the continuity between earthly and eternal life.

Remembering the suffering body of St. John Paul II, the Great, in his last years, I reflected in Rome that disappointment and unexpected “plot changes” in one’s life can be an invitation from God to rely more fully on Him so as to have our hearts purified: so we can see Him better. Every disappointment, then, and things much worse, can ultimately become a eucatastrophe: “the sudden happy turn in a story” (J.R.R. Tolkien), made possible by Christ’s life-giving love.

My disappointments, the inconveniences of getting sick and stuck in crowds too big for me to deal with, ended up becoming a spiritual adventure for me (as opposed to a frustrating inconvenience) and heightened my contemplation of what mattered most on my pilgrimage: finding ways, in every type of circumstance, to seek being close to Christ.

 Rebekah Lamb is finishing a doctorate in Victorian Literature at Western University and, as of the summer, will be an Assistant Professor of English Literature at Our Lady Seat of Wisdom Academy (Barry’s Bay, Ontario). She will be a visiting lecturer at the Centre for Faith and Culture in Oxford, teaching at its 2014 university summer program: “‘Between Tiber and Thames: The Soul of Post-Reformation England.” She has studied in Rome, Italy as well as at the Chesterton Archives Centre, run by the Second Spring Institute in Oxford.